Aurangzeb Religious Policy UPSC
The Aurangzeb Religious Policy 1658–1679 represents a critical transition in the administrative and ideological direction of the Mughal Empire. Moving away from the pluralistic policies of his predecessors, the Religious Policy First Phase 1658–1679 focused on moral regulation, administrative austerity, and aligning imperial governance with orthodox Islamic law. Understanding the Aurangzeb Religious Policy First Phase is essential for students covering Medieval Indian History UPSC.
Historical Context of Aurangzeb’s Accession
- Emerged victorious from a brutal war of succession against his brothers, particularly the liberal crown prince Dara Shikoh.
- Sought to restore administrative efficiency, fiscal discipline, and political stability after years of civil strife.
- Used orthodox Islamic legitimacy to consolidate his political authority and distinguish his rule from previous court factions.
Main Features of Aurangzeb’s Religious Policy, 1658–1679
- Established the department of Muhtasibs (moral censors) to enforce Islamic public morality, prohibit intoxicants, and stop gambling.
- Discontinued court practices viewed as non-Islamic innovations, such as Jharokha Darshan (imperial balcony appearance) and Tuladan (weighing the emperor).
- Banned court music, royal astrologers, and imperial historiographers to cut unnecessary state expenditure.
Temple Policy During the First Phase
- Re-affirmed traditional Islamic legal principles regarding temples, upholding old places of worship while banning new constructions.
- Issued imperial orders (farman) to protect existing temples from unauthorized harassment by local officials.
- Ordered the destruction of prominent temples built without authorization or involved in political rebellions, such as at Mathura and Varanasi.
Jizya and the First Phase
- Maintained Akbar’s exemption on the non-Muslim poll tax (Jizya) during the early years of his reign.
- Re-imposed Jizya in 1679 as a formal tax on able-bodied non-Muslim adults, marking the end of the first policy phase.
- Designed the tax re-imposition to assert Islamic state identity, raise revenue, and appease orthodox Sunni theologians (Ulema).
Treatment of Non-Muslims in the Mughal Administration
- Retained non-Muslim nobles, particularly Rajputs and Kayasthas, in high administrative and military positions.
- Increased the total percentage of Hindu Mansabdars in imperial service compared to previous reigns.
- Applied differential customs duties, charging non-Muslim merchants higher trade tariffs than Muslim traders.
Religious Law and the Mughal State
- Commissioned the Fatawa-i-Alamgiri, a comprehensive legal digest of Islamic jurisprudence (Hanafi school).
- Subordinated the judicial administration to Islamic scholars and Qazis across imperial provinces.
- Attempted to replace arbitrary administrative decrees with a codified legal system based on orthodox Islamic principles.
Cultural and Religious Developments
- Withdrew official imperial patronage from classical court music, forcing artists to seek regional court patronage.
- Simple architectural projects replaced extravagant construction, focusing on functional structures like the Badshahi Mosque.
- Promoted Persian literature focusing on administrative manuals, Islamic law, and religious commentaries.
Was Aurangzeb’s Policy Purely Religious
- Driven significantly by political necessity, local rebellions, and the need to secure internal state stability.
- Actions against specific temples were often retaliatory political measures against rebellious local chieftains rather than systematic iconoclasm.
- Balanced ideological orthodoxy with pragmatic statecraft to maintain imperial authority across diverse regions.
Historiographical Debate
- Nationalist historians argue that his policies alienated non-Muslim subjects and caused the eventual collapse of the empire.
- Revisionist scholars emphasize economic pressures, political resistance, and administrative overextension as primary causes of decline.
- Modern analyses focus on Aurangzeb and Religious Policies as a complex mix of political survival, fiscal needs, and religious conviction.
Consequences of the First Phase
- Caused political discontent among allied Rajput ruling houses, straining imperial alliance networks.
- Deepened religious polarization in administrative governance, altering the pluralistic character of the court.
- Set the stage for prolonged regional conflicts in the Deccan and Northern India during the second phase of his reign.
Conclusion
The Aurangzeb Religious Policy 1658–1679 marked a fundamental shift in Mughal Empire Religious Policy, balancing political realism with religious orthodoxy. While these measures aimed to consolidate state power and enforce fiscal discipline, they altered traditional court dynamics. Mastering Aurangzeb Religious Policy in India provides indispensable context for Mughal Religious Policy UPSC and Aurangzeb Administration UPSC examinations.
UPSC Prelims: PYQs & Practice Questions
Previous Year Questions (Prelims)
Q: With reference to the religious policy of Aurangzeb during the first half of his reign (1658–1679), consider the following statements:
1. The office of Muhtasib was created primarily to collect Jizya from non-Muslim subjects.
2. Court practices such as Jharokha Darshan and Tuladan were discontinued as part of moral and religious reforms.
Select the correct answer:
(a) 1 only
(b) 2 only
(c) Both 1 and 2
(d) Neither 1 nor 2
Answer: (b) 2 only
Explanation:
Statement 1 is incorrect: The Muhtasibs were appointed as censors of public morals to enforce Islamic norms, prevent public intoxication, gambling, and illegal practices. They were not responsible for collecting Jizya.
Statement 2 is correct: Aurangzeb discontinued practices such as Jharokha Darshan (imperial balcony appearance) and Tuladan as part of his policy of moral and religious reforms.
Q: Which of the following legal compilations was commissioned by Aurangzeb during his reign to standardise Islamic jurisprudence across the Mughal Empire? (UPSC CSE Prelims 2007)
(a) Ain-i-Akbari
(b) Fatawa-i-Alamgiri
(c) Tabaqat-i-Nasiri
(d) Muntakhab-ut-Tawarikh
Answer: (b) Fatawa-i-Alamgiri
Explanation:
Aurangzeb commissioned a team of Islamic scholars led by Sheikh Nizam to compile Fatawa-i-Alamgiri, a comprehensive legal digest based on the Hanafi school of Islamic jurisprudence. It served as an important reference for judicial officers (Qazis) across the Mughal Empire.
Practice Questions
Q: Regarding the imperial policy toward temples during the first phase of Aurangzeb's reign (1658–1679), consider the following statements:
1. A blanket order was issued in 1659 banning the construction of all new temples while permitting existing ones to stand.
2. The Vishwanath temple at Varanasi and the Keshavdeva temple at Mathura were demolished due to local political rebellions and imperial opposition to unauthorized new construction.
Select the correct answer:
(a) 1 only
(b) 2 only
(c) Both 1 and 2
(d) Neither 1 nor 2
Answer: (c) Both 1 and 2
Explanation:
Statement 1 is correct: The Banaras Farman of 1659 stated that existing old temples (qadim) should not be damaged, while the construction of new temples (hadis) was prohibited.
Statement 2 is correct: The demolition of temples like the Vishwanath Temple at Varanasi and Keshavdeva Temple at Mathura was associated with political conflicts, rebellions, and violations of imperial orders rather than being isolated religious actions.
Q: With reference to the administrative treatment of non-Muslims between 1658 and 1679 under Aurangzeb, which of the following statements is INCORRECT?
(a) Non-Muslims continued to be recruited into the Mansabdari system.
(b) Jizya was continuously levied right from Aurangzeb's accession in 1658.
(c) Differential customs duties were introduced for Hindu and Muslim traders.
(d) Kayasthas and Rajputs held key administrative and revenue posts.
Answer: (b) Jizya was continuously levied right from Aurangzeb's accession in 1658
Explanation:
Jizya was not imposed immediately after Aurangzeb's accession in 1658. It was reintroduced in 1679, during the later phase of his reign, due to a combination of political, ideological, and financial factors.
Non-Muslims continued to hold important positions in the Mansabdari system, and groups like Rajputs and Kayasthas remained significant contributors to Mughal administration.
UPSC Mains – Previous Year & Practice Questions
Mains Previous Year Questions
Question: "Aurangzeb's religious policy during 1658–1679 was a pragmatic mix of orthodox ideological conviction and political survival." Examine. (UPSC CSE Mains 2021)
Question: Analyze the nature and objectives of moral and judicial reforms introduced by Aurangzeb during the first two decades of his rule. (UPSC CSE Mains 2014)
Question: Evaluate the historiographical debate surrounding Aurangzeb’s temple policy. How far was it governed by political necessity rather than religious zeal? (UPSC CSE Mains 2009)
Question: Compare the religious and administrative policies of Akbar and Aurangzeb with special reference to their impact on the Mughal nobility. (UPSC CSE Mains 2003)
Question: Discuss the significance of the compilation of Fatawa-i-Alamgiri in the evolution of the Mughal legal system. (UPSC CSE Mains 1996)
Mains Practice Questions
[15 Marks | 250 Words]
Question: The abolition of court rituals and patronage of arts by Aurangzeb between 1658 and 1679 was driven as much by fiscal austerity as by religious orthodoxy. Critically analyze.
[10 Marks | 150 Words]
Question: How did Aurangzeb’s first phase of religious policy affect the long-standing Mughal-Rajput alliance? Discuss with reference to the political developments of the 1670s.
[15 Marks | 250 Words]
Question: "The re-imposition of Jizya in 1679 marked the formal end of Mughal religious pluralism established under Akbar." Elucidate.
Aurangzeb Religious Policy-FAQs
What was Aurangzeb’s Religious Policy between 1658 and 1679?
Aurangzeb’s first phase of religious policy focused on moral regulation, administrative reforms, and strengthening Islamic legal traditions.
He introduced measures such as appointing Muhtasibs and promoting the Fatawa-i-Alamgiri.
Did Aurangzeb impose Jizya immediately after becoming emperor?
No, Aurangzeb did not impose Jizya during the initial years of his reign.
The tax was reintroduced in 1679, marking a significant change in his religious policy.
What was Aurangzeb’s temple policy?
Aurangzeb’s temple policy involved protecting existing temples in many cases while ordering demolition of some newly constructed or politically associated temples.
Historians debate whether these actions were primarily religious or linked to political circumstances.
What was the significance of Fatawa-i-Alamgiri?
The Fatawa-i-Alamgiri was a major compilation of Hanafi Islamic law commissioned by Aurangzeb.
It aimed to provide a structured legal framework for judicial administration in the Mughal Empire.
Did Aurangzeb remove Hindus from Mughal administration?
No. Hindu officials, including Rajputs and Kayasthas, continued to hold important positions in the Mughal administrative system.
The percentage of Hindu mansabdars actually increased during his reign.
