| Background to Aurangzeb’s Life:- | | | | Tobacco. |
| Aurangzeb was the third son of the Mughal emperor | | | | Economy Measures:- |
| Shah Jahan; his mother was Mumtaz Mahal, who is | | | | According to the history of Aurangzeb, in thirteenth |
| buried in the Taj Mahal. Aurangzeb showed his ability | | | | years, it was reported that expenses had exceeded |
| in administrative and military matters in various | | | | income during the preceding twelve years. Some of |
| appointments, which gradually caused him to envy his | | | | the measures of economy adopted by Aurangzeb |
| eldest brother Dara Shikoh, the designated successor | | | | were the retrenchment of many items in the |
| to the throne. | | | | expenditure of the Emperor, the princes and Begums. |
| In 1657 Shah Jahan became seriously ill, and the | | | | It seems that Aurangzeb was keen to promote |
| rivalry between Dara Shikoh and Aurangzeb turned | | | | trade among Muslim who depended almost |
| into open confrontation. Shah Jahan recovered | | | | exclusively on the state support. In 1665, he reduced |
| unexpectedly, but the struggle for succession | | | | the duty on import of goods by Muslim traders from |
| continued. Aurangzeb placed his father under house | | | | 5% to 2 ½% and two years later abolished it |
| arrest, drove one brother into death, had two other | | | | altogether. But he had to reimpose it when he found |
| brothers executed and in 1658 declared himself | | | | Muslim traders were abusing it by presenting goods |
| emperor of the Mughal empire, assuming the name | | | | of Hindu traders as theirs. So ultimately it was kept |
| 'Alangir ("the World Seizer"). | | | | 2½% for the Muslims. Many temples were being |
| Aurangzeb did not share the interest of his ancestors | | | | destructed by him also. |
| and relatives in the arts, drink and the good life | | | | So this was Aurangzeb’s way of administrating |
| generally but was serious-minded and religious. He | | | | the Mughal. |
| inherited an empire that had flourished for nearly a | | | | Aurangzeb’s Religious Policy: - |
| century under the wise administrative and economic | | | | According to historians Aurangzeb reversed |
| procedures introduced by his great-grandfather | | | | Akbar’s Policy of religious toleration. He basically |
| Akbar the Great. The economic boom had led to the | | | | used those policies which were already introduced by |
| development of artisanal activity in all villages, and the | | | | his predecessor but those were not that strong so |
| municipalities had become economically much less | | | | again Aurangzeb during his reign again used those |
| dependent on the central power. | | | | policies and one of them in Religious policy. |
| Aurangzeb tried to stem the growing independence | | | | Aurangzeb’s religious policy was largely based on |
| of the different parts of his empire by returning to | | | | his analysis of the first half of Aurangzeb’s reign, |
| autocratic rule. He abandoned the policy of separation | | | | which in his opinion was climaxed by the reinposition |
| of religion and state and turned away from the policy | | | | of Jizyah (poll tax). The other orthodox measures of |
| of religious tolerance that during the previous three | | | | Aurangzeb were insidious attempts on his part to |
| generations had kept Muslims, Hindus, Sikhs, Christians | | | | establish an Islamic state in India which in effect |
| and others together in peace and common destiny. In | | | | implied conversion of the entire population to Islam |
| 1675 he executed the Sikh guru Tegh Bahadur | | | | and the extinction of every form a dissent. The |
| because of his refusal to convert to Islam. The Sikh | | | | religion policy of Mughal was largely the reflection of |
| rebellion that followed continued throughout | | | | the personal religious views etc. It was a very |
| Aurangzeb's reign; relations between Sikhs and | | | | narrow and orthodoxy kind of policy taken by |
| Muslims have been strained ever since. | | | | Aurangzeb. He put ban on the practice, which were |
| In 1679 Aurangzeb reintroduced the jizya, a poll tax | | | | considered as against Islamic spirit. And many |
| for non-Muslims that had been abolished by Akbar | | | | ceremonies and festivals were banned that time. |
| the Great a century earlier. The result was a revolt | | | | Many temples were also destroyed that time. It was |
| of the Hindu Rajputs, supported by Aurangzeb's third | | | | earlier found that long standing temple should not be |
| son Akbar, in 1680 - 1681. In the south of the empire | | | | demolished but no new temples allowed to be built. |
| the Maratha kingdom was conquered and broken up | | | | But later on it was found that many temples were |
| and its ruler Sambhaji executed in 1689, which | | | | demolished. And this was so because Aurangzeb |
| started a long and exhausting guerilla campaign by | | | | started fearing for his political existence because |
| the Maratha Hindu population. | | | | there were some temple where both Hindu & Muslim |
| The ongoing struggles placed severe strain on the | | | | used to go and learn teachings and Aurangzeb |
| empire's finances, and increased taxation led to | | | | thinking that these kind of practice may hamper |
| several peasant revolts, often but not always under | | | | therefore, there should be stopped so demolishment |
| the guise of religious movements. | | | | took place. There was also tax, which was imposed |
| At Aurangzeb's death the empire was larger than | | | | on non-Muslims like Jizyah. |
| before but severely weakened. It survived for | | | | Jizyah: - |
| another 150 years but was in constant religious strife. | | | | It was that tax which was reimposed by Aurangzeb |
| What Akbar the Great had so splendidly begun | | | | on the non-muslims. Aurangzeb considered |
| collapsed 300 years later under the colonial onslaught, | | | | reimpostion of Jizyah, but postponed the matter due |
| because the empire's economic progress did not lead | | | | to “certain political exigencies”. That it was |
| to the political reform that would have allowed | | | | reimpossed twenty-two years after Aurangzeb’s |
| further development. | | | | accession to the throne is clear indication that its |
| Jizyah according to Satish Chandra:- | | | | institution was on account of political considerations. |
| Aurangzeb introduced the jaziya, but, cautions Satish | | | | Jizyah was used to be collected by honest |
| Chandra, "it was not meant to be an economic | | | | God-fearing Muslims, who were especially appointed |
| pressure for forcing Hindus to convert to Islam, for | | | | for this purpose. Because of this tax many got |
| its incidence was to be light." For this assertion Satish | | | | converted and enjoyed benefits but many did not |
| Chandra gives two bits of proof, so to say. First, | | | | left their religion and were being harassed. There |
| "women, children, the disabled, the indigent, that is, | | | | were exception in this tax was that the women, |
| those whose income was less than the means of | | | | children and the person who can not earn even for |
| subsistence, were exempted as were those in | | | | his own livelihood will be taken into consideration. So |
| government service." How could even Aurangzeb | | | | basically Jizyah was not an Income Tax but was a |
| have exacted a tax from those "whose income was | | | | kind of property tax, which is imposed only in |
| less than the means of subsistence?” And why | | | | non-Muslim. These many let Islam grow. |
| would he exact a discriminatory and humiliating tax | | | | Policy’s Impact: - |
| from those who were in government service, that is, | | | | There been several bad impacts of Aurangzeb’s |
| from those who were already serving his interests | | | | policies. Some historians had said that |
| and those of the Islamic State? The second proof | | | | Aurangzeb’s policies made Mughal very weak. |
| that Satish Chandra gives is that "in fact, only an | | | | Earlier there was no respect left for Islam and its |
| insignificant section of Hindus changed their religion | | | | adherents; mosques were without splendor, while |
| due to this tax" -- but could that not have been | | | | idol-temples flourished; the requisites of canonical |
| because of the firm attachment of Hindus to their | | | | practice remained closed under bolts, while the gates |
| faith, because of their tenacity rather than because | | | | of irreligious practices were flung open. That time |
| of the liberality of Aurangzeb? | | | | Aurangzeb was the defender of the truth faith, |
| The jaziya was not meant either to meet "a difficult | | | | converts to Islam were made much of. Many |
| financial situation". Its reimposition was in fact, says | | | | temples were given order of destruction and instead |
| Satish Chandra, "both political and ideological in | | | | mosques built. But now because of this religious policy |
| nature." Political in the sense that "it was meant to | | | | Mughal State had failed to yield the expected |
| rally the Muslims for the defence of the State against | | | | dividends. Now Aurangzeb faced difficult task of |
| the Marathas and the Rajputs who were up in arms, | | | | bringing under Imperial control the extensive country |
| and possibly against the Muslim States of Deccan, | | | | extending up to Jinji , populated by Hindu population |
| especially Golconda, which was in alliance with the | | | | and simultaneoudy he had to deal with Marathas. And |
| infidels." A parity twice-over -- one, that Aurangzeb | | | | situation became so worst that there seem like |
| was only trying to rally the Muslims just as those | | | | Aurangzeb need to make some modification in his |
| opposing him had rallied the Marathas and Rajputs. | | | | policy. His attitude towards Hindu temples also varied |
| And, in any case, the ones who were opposing him | | | | from time to time according to circumstance that is |
| were "infidels" | | | | political exigencies. And his attitude towards Marathas |
| "Jaziya was to be collected by honest; God-fearing | | | | also varied. But policy was not changed. During that |
| Muslims who were specially appointed for the | | | | time many festivals & ceremonies banned and all |
| purpose and its proceeds were reserved for the | | | | practice, which is found against Islamic spirit, were |
| Ulema." As the proceeds went to Ulama, there was a | | | | also banned. Jizyah’s impact was also very bad. |
| secular reason for exacting the tax -- it was to be "a | | | | Altogether, Jizyah came into picture because of |
| type of bribe for the theologians among whom there | | | | religious policy. This tax was for non-Muslims. And |
| was a lot of unemployment," | | | | basic impact of this Jizyah was that people got |
| Aurangzeb’s Administration: - | | | | converted into Islamic religion so as to escape from |
| Aurangzeb ruled for almost 50 years. During his long | | | | Jizyah and enjoy profits of being Islamic. |
| reign, the Mughal Empire reached territorial climax. | | | | But many people who were not Islamic were treated |
| Aurangzeb proved to be a hardworking ruler and | | | | badly. Many people used to close their shops and |
| never spared himself or his subordinates in the task | | | | observe hartals against the measure. But even |
| of government. He was a stirct disciplinarism who did | | | | though Jizyah had not led to any large conversion. |
| not spare his own sons, during his reign he introduced | | | | And in this Jizyah there started lot of corruption. |
| few administrative changes. According to histories, | | | | Aurangzeb’s religious policy led to series of |
| Aurangzeb brought changes in administration. Those | | | | contractions, which he found hard to resolve. |
| were that the senior Hindu officers in the finance | | | | Conclusion: - |
| ministry were retained and even promoted, although | | | | After reading or researching it can said that |
| in Banaras and some other places and Brahmans | | | | Aurangzeb was very orthodox regarding his religious |
| were harassed, and Hindu temples were also | | | | policy but indeed was a hardworking personality and |
| demolished by orthodox mobs. Aurangzeb stopped | | | | he was of such kind that he did not even allow his |
| this desecration, but, in accordance with Islamic Sharia | | | | officers to be spare. But even Aurangzeb got only |
| rules no new temples would be elected. A high | | | | disappointment. Reason can be that he was very |
| proved mansabdar was appointed as censor of | | | | orthodox regarding religious policies and also Jizyah. |
| morals (muhtasib) to prevent drinking and to make | | | | Religious policy was basically concern with Islamic |
| Muslim changes to Quranic Laws. | | | | spirits. And Jizyah was there because of this Religious |
| There were many changes regarding festival’s | | | | policy, People who do not belonged to Islamic religion |
| celebration also. Like celebration of Iranian Naw | | | | or who were non-Muslim were charged with this |
| festival, which falls on the day the sun enters Aries | | | | Jizyah tax. To conclude Aurangzeb;s religious policy |
| was banned The “Kalima”, or the confession | | | | we will have to went through a numbers of phases. |
| of faith, was no longer stamped on coins, to prevent | | | | Through Aurangzeb’s policy he brought system |
| the holy words from being defiled by unbelievers or | | | | under tremendous pressure especially by his religious |
| heretics. These reforms in no way undermined Hindu | | | | policy and also political policies. Aurangzeb’s |
| political and economic interests. Aurangzeb also used | | | | religious policy should be seen in a wider context. |
| to send gift to holy men of Mecca-Madina & those | | | | Aurangzeb was orthodox in his outlook and tried to |
| were suppose to be distributed among poor or | | | | remain within the framework of Islamic law. But this |
| needy but to Aurangzeb’s disappointment the | | | | law was development outside India in a vastly |
| funds were misused. In other words some historiams | | | | dissimilar situation, and could hardly be applied rigidly |
| used different way of describing Aurangzeb’s | | | | to India. His failure to respect the susceptibilities of his |
| reign. They divided his reign into two phases. First | | | | non-Muslim subjects can be seen on many occasions. |
| phase was from 1658-1679 and second was from | | | | And his re-imposition of Jizyah did not help him to |
| 1679 to his death 1707. And these were divided again | | | | rally the Muslims to his side or generate a greater |
| into severed sub-phases. Other Historians defines | | | | sense of loyalty towards a state based on Islamic |
| economy measures, tax, Hindu temples etc in the | | | | Law. So overall his policies had weakened his |
| reign of Aurangzeb. There were many ceremonies, | | | | administration. And religious policy played very |
| which were used to perform, were also stopped like | | | | important role in his reign. Aurangzeb died in 1707 and |
| the practices of the Emperor putting a Tika or | | | | after his death’s Mughal became weaker then |
| saffrom paste on the forehead of a new raja was | | | | before. And it stood nearly for some 100 years and |
| stopped. Practices, which were considered against | | | | then lost, as there were many problems regarding |
| Islamic spirit, were banned. Public displays of Holi and | | | | religion also but alone religion was not the reason but |
| Muharram procession were also stopped. The | | | | there were many reasons behind. |
| courtiers were also asked not to wear silk gowns or | | | | REFERNCES: |
| gowns of mixed silk and cottons. | | | | 1. Jadunath Sarkar, History of Aurangzeb, Condition |
| Taxs:- | | | | of the people in Aurangzeb Reign, Volume 5 (Calcutta |
| There were taxs. Basically there were many taxs and | | | | 1924) |
| we are told that Khalisa areas alone, rahdari had | | | | 2. M. Athar Ali, Mughal India-Studies in Polity, Ideas, |
| yielded 25 lakhs of rupees a year. Another tax was | | | | Society & Culture, Oxford Publishing (2006). |
| pandari or ground rent for stalls in the bazar in the | | | | 3. S.A.A.Rizvi, The wonder that was India, |
| capital and others towns. Another vexation tax, | | | | 4. |
| which was abolished in 1666, was the octroi duty on | | | | |