Professional Documents
Culture Documents
Religious Environment During Shah Jahan and Aurangzeb
Religious Environment During Shah Jahan and Aurangzeb
During the medieval age, there was no concept of nation state. The
nation existed in a rudimentary form. The religion was considered as
the function of the state, a subordinate arm presided over by the Son
of Heaven.
It was through religion that a ruler took guidance. The religion laid
down the functions of the state which could be the protector of the
cow, Brahman, Dar-ul-Harb or Dar-ul-Islam depending on the
tradition to which the ruler happened to be affiliated.
Shah Jahan:
Grants of Temple:
Not only the grants of Madan Mohan temple and sister temples
renewed during the period, but some local officials obstructions to
the ringing of bell at the temple was condemned in imperial Farman
of 24th November 1634.
Dara Shikoh:
Dara Shikoh, the eldest son of Shah Jahan was an admirer of Qadri
Sufi saint, Mian Mir and the disciple of Mian Mir’s spiritual successor
(Khalifa) Mullah Shah Badshahkhi. Mian Mir was known for his
extreme friendship with non-Muslim religious leaders. Dara’s interest
under his influence extended from Muslim mysticism to Vedantic
philosophy.
Translation of Upanishads:
Muhibullah Ilahabadi:
The jat rebellion under Gokul in the mid 1660s, the Satnami rebellion
in 1672, Yusafzai rebellion in 1667 and Afridi rebellion in 1672,
Aurangzeb was clearly in the need of a new justification for his rule.
Thus, Aurangzeb tried to win over Ulama and the orthodox elements
of the empire. A discriminatory policy of the Hindus followed the
culmination of which was imposition of Jizyah in 1679.
Mahabat Khan and Jahan Ara criticized Aurangzeb’s reactionary
policy. Still, Hindu presence in the Mughal bureaucracy increased
during Aurangzeb’s time.