There has been a lot of debate on Akbar’s relations with the Rajputs. It is stated that Akbar’s Rajput policy was a part of a broad policy of wooing the zamindars and martial classes which included the Rajputs and Afghans.
Akbar’s alliance with the Rajputs began as a political coalition but later, it developed into an instrument of closer relations between Hindus and Muslims which formed the basis for a broad liberal tolerant policy towards all, irrespective of faith.
Mughal-Rajput relations in the 16th century developed according to the political requirement of the two main ruling elites in North India-the Mughals and Rajputs. In the 17th century however it suffered a setback against the backdrop of steady expansion of the Empire, internal conflicts among the Rajputs and proclamation of the principle of regional autonomy by different sections.
Jahangir and Shah Jahan During the reign of these rulers the alliance with the Rajputs established by Akbar was strengthened despite certain hurdles.
Aurangzeb was the third son of the Mughal emperor Shah Jahan; his mother was Mumtaz Mahal, who is buried in the Taj Mahal. Aurangzeb showed his ability in administrative and military matters in various appointments, which gradually caused him to envy his eldest brother Dara Shikoh, the designated successor to the throne.
During his reign the mughal Rajput relation got strained due to Aurangjeb’s intereference with the internal affairs of the Marwar’is rule of succession after the death of Jaswant singh. But during this time relation of Mughal with other Rajput sates except Marwar and Mewar were as usual. During the Aurangjeb’s reign the percentage of Rajput mansabdar in the Mughal army was greater in comparison to his predecessors.
According to historians Aurangzeb reversed Akbar’s Policy of religious toleration. He basically used those policies which were already introduced by his predecessor but those were not that strong so again Aurangzeb during his reign again used those policies and one of them in Religious policy.
Aurangzeb’s religious policy was largely based on his analysis of the first half of Aurangzeb’s reign, which in his opinion was climaxed by the rein position of Jizyah (poll tax). The other orthodox measures of Aurangzeb were insidious attempts on his part to establish an Islamic state in India which in effect implied conversion of the entire population to Islam and the extinction of every form a dissent.
The religion policy of Mughal was largely the reflection of the personal religious views etc. It was a very narrow and orthodoxy kind of policy taken by Aurangzeb.
He put ban on the practice, which were considered as against Islamic spirit. And many ceremonies and festivals were banned that time.
Many temples were also destroyed that time. It was earlier found that long standing temple should not be demolished but no new temples allowed to be built. But later on it was found that many temples were demolished. And this was so because Aurangzeb started fearing for his political existence because there was some temple where both Hindu & Muslim used to go and learn teachings and Aurangzeb thinking that this kind of practice may hamper therefore, there should be stopped so demolishment took place.
There was also tax, which was imposed on non- Muslims like Jizyah. It was that tax which was ream- posed by Aurangzeb on the non-Muslims. Aurangzeb considered reimpostion of Jizyah, but postponed the matter due to “certain political exigencies”.
That it was reimpossed twenty-two years after Aurangzeb’s accession to the throne is clear indication that its institution was on account of political considerations. Jizyah was used to be collected by honest God-fearing Muslims, who were especially appointed for this purpose. Because of this tax many got converted I and enjoyed benefits but many did not left their religion and were being harassed.
There was exception I in this tax was that the women, children and the person who cannot earn even for his own livelihood will be taken into consideration. So basically Jizyah was not an Income Tax but was a kind of property tax, which is imposed only it non-Muslim. These many let Islam grow.
There been several bad impacts of Aurangzeb’s policies. Some historians had said that Aurangzeb’s policies made Mughal very weak. Earlier there was no respect left for Islam and its adherents; mosques were without splendor, while idol-temples flourished; the requisites of canonical practice remained closed under bolts, while the gates of irreligious practices were flung open.
That time Aurangzeb was the defender of the truth faith, converts to Islam were made much of. Many temples were given order of destruction and instead mosques built. But now because of this religious policy Mughal State had failed to yield the expected dividends.
Now Aurangzeb faced difficult task of bringing under Imperial control the extensive country extending up to Jinji, populated by Hindu population and simultaneoudy he had to deal with Marathas.
And situation became so worst that there seem like Aurangzeb need to make some modification in his policy.
His attitude towards Hindu temples also varied from time to time according to circumstance that is political exigencies. And his attitude towards Marathas also varied. But policy was not changed. During that time many festivals & ceremonies banned and all practice, which is found against Islamic spirit, were also banned. Jizyah’s impact was also very bad.
After reading or researching it can said that Aurangzeb was very orthodox regarding his religious policy but indeed was a hardworking personality and he was of such kind that he did not even allow his officers to be spare. But even Aurangzeb got only disappointment. Reason can be that he was very orthodox regarding religious policies and also Jizyah. Religious policy was basically concern with Islamic spirits.
And Jizyah was there because of this Religious policy, People who do not belonged to Islamic religion or who were non-Muslim were charged with this Jizyah tax. To conclude Aurangzeb’s religious policy we will have to go through a numbers of phases. Through Aurangzeb’s policy he brought system under tremendous pressure especially by his religious policy and also political policies.
Aurangzeb’s religious policy should be seen in a wider context. Aurangzeb was orthodox in his outlook and tried to remain within the framework of Islamic law. But this law was development outside India in a vastly dissimilar situation, and could hardly be applied rigidly to India.
His failure to respect the susceptibilities of his non-Muslim subjects can be seen on many occasions. And his re-imposition of Jizyah did not help him to rally the Muslims to his side or generate a greater sense of loyalty towards a state based on Islamic Law. So overall his policies had weakened his administration.
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