Aurangzeb, therefore, attempted to destroy the power of the Rajputs and annex their kingdoms. Aurangzeb withdrawn the practice of jharoka darshan or showing himself to the public from the balcony (initiated by Akbar). In 1672, Aurangzeb canceled all the land grants previously issued to the Hindus and other religious groups, probably to please the Ulama. Even the theological elements in the emperor’s camp were not impressed by Aurangzeb’s religious propaganda. Religious policy of Aurangzeb was based on the Islamic theory of kinship. He also built the Lahore Badshahi Masjid, and Bibi Ka Maqbara in Aurangabad for his wife Rabia. Therefore, in 1669, he took strict action especially when he learnt that in some of the temples in Thatta, Multan and especially at Banaras, both Hindus and Muslims used to come from great distances to learn from the Brahmans. Aurangzeb's religious beliefs cannot be considered as the basis of his political policies. Aurangzeb felt that he was superior not only had he be-come superior to administer the empire in a better way but also to protect and strengthen Islam particularly its Sunni faith. I’m big fan your website, Your email address will not be published. Religious Policy: Aurangzeb was an orthodox Sunni Muslim who did not have any faith on the other religions except his own. Simply suggesting that Aurangzeb’s policies were only loosely implemented gets us no closer to understanding the possibly complex interplay of Aurangzeb’s personal religious commitments, his obligations as a Mughal sovereign, and the rise of non-Muslim political communities. Aurangzeb reversed the policy which was enunciated by Akbar and pursued by Jahangir and Shah Jahan.The Rajputs were the greatest obstacle in his pursuance of policy against the Hindus. What people view as Aurangzeb’s botched and discriminatory religious… . Saif Khan, the old administrator of Kashmir, is remembered as the builder of bridges. But in order, to understand this measure, it is also necessary to understand the political, economic and religious trends of the court and the empire. The final phase continued from 1687 up to Aurangzeb’s death in 1707. The re-imposition of jizya has been represented as marking the culmination of the spirit of religious bigotry which led to the alienation of the Rajputs, Marathas and the Hindus and hastened the disintegration of the empire. Some evidences suggest that Aurangzeb wanted to have the clergy on his side, as the clergy exercised a powerful hold on the minds of men. It is believed that extinction of the states of Bijapur and Golconda was a prior necessity for the destruction of the power of the Marathas in the Deccan. Avari writes, "Aurangzeb's religious policy caused friction between him and the ninth Aurangzeb guru, Aurangzbe Bahadur. Religious Policy [ ] While Aurangzeb was extending the empire in the east and south, and consolidating his position on the northwest marches, he was also concerned with the strengthening of Islam throughout the kingdom. According to the shara, in a Muslim state, the payment of jizyah was obligatory, for the non-Muslims. Religious policy of Aurangzeb was based on the Islamic theory of kinship. kunal253 kunal253 22.01.2018 Social Sciences Secondary School Compare the religious policy of Akbar with that of Aurangzeb 2 Sharma not only calls Aurangzeb a puritan, but assumes that ‘Muslim theology triumphed’ with his attainment. While appointing Muhtasibs, though, Aurangzeb emphasized that the state was also responsible for the moral welfare of the citizens. However Aurangzeb took the decision of re-imposition of jizya after 22 years of his accession possibly because he wanted to maintain the alliance with the Rajputs and also hoped to reach an accord with the Marathas. 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