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By 1679 Aurangzeb had advanced so far on the path of Puritanism that it was possible for him to order the levy of the Jizya on non-Muslims on the rep… - Sri Ram Sharma
" "By 1679 Aurangzeb had advanced so far on the path of Puritanism that it was possible for him to order the levy of the Jizya on non-Muslims on the representation of Anayat Khan, Diwan-i- Khalsa. It was to be paid by all and sundry in Muslim India and Rajput States, by officials, and non-officials, Brahmans and non-Brahmans, clerks and lighters. Aurangzeb’s imposition differed ’ from all earlier impositions in that it was laid on the persons living in feudatory states as well. The imposition was followed by a public protest by the Hindus at the capital and in the suburbs. They waited till Friday and when the emperor rode out on an elephant to say his Friday prayers in the Friday Mosque, they : made a demonstration and blocked the path of the royal elephant. For some time Aurangzeb was non-plussed. As all efforts at securing a path for him failed, after a delay of an hour or so, he ordered the march to be resumed trampling underfoot many of the protestants, Abu’l Fazl Mamurl, who himself witnessed the incident, tells us that this continued for several days and many lost their lives fighting against the imposition.
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About Sri Ram Sharma
Sri Ram Sharma (1900-1976) was a professor, historian and author. He taught history, politics and public administration at the Punjab, Bombay and Poona Universities for many years. He was a Fellow of the Royal Historical Society and a member of the Indian Historical Records Commission. He was also the Director of the Institute of Public Administration, Chandigarh and Principal of the D.A.V.College. At the time of his death, he was editing a volume on the 'Mughal Culture and Institutions' for the Comprehensive History of India being Published by Indian History Congress, and had almost finished his portion of the work. Historian Saiyid Athar Abbas Rizvi called his work The Religious Policy of the Mughal Emperors an useful and objective study.
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Shri Ram Sharma
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Soon, however, Aurangzeb began to act even without the provocation of military necessity. The temple of Somnath was destroyed early in his reign.* This seems to have been one of the results of the order sent to his officials in Gujarat dated 20 November, 1665, Aurangzeb gave directions for the destruction of such temples in Gujarat as had at one time been destroyed or desecrated by him as the prince viceroy of Gujarat but had later on been resumed by the Hindus. It is difficult to understand why these temples in Gujarat were singled out for attack. Aurangzeb probably felt that he was thus initiating no new policy, but simply carrying out Shah Jahan ’s original policy which had been later reversed.
When Man Singh was appointed the leader of the expedition against Maharana Pratap, the appointment caused some resentment in the Muslim military circles. Badayuni accompanied Man Singh in this expedition. On the battle-field he failed to distinguish between the Imperial Rajputs and those led by Maharana Pratap. He consulted a Muslim friend nearby who told him that he need not worry. He should shoot indiscriminately ; whosoever would be killed would mean one Rajput less and hence Islam would gain.
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Shah Jahan changed the spirit of religious toleration that had characterised the Mughal government so far in several other ways as well . To begin with, the emperor forbade the completion of certain temples that had been started during his predecessor’s reign. Repairs to old temples were prohibited and the building of new temples was forbidden. Complaints against the Hindus on the frontiers of the Punjab had been received. It was alleged they had rebuilt seventy temples using the material of the mosques ; which had been in their turn built utilizing the material of the temples which had originally stood there. All these temples were ordered to be destroyed and mosques built in their place. Shah Jahan now embarked on a campaign of complete destruction of the new temples of the Hindus. Three temples were destroyed in Gujarat, seventy-two temples in Banaras and its neighbourhood, and probably four temples elsewhere in the province of Allahabad, Some temples in Kashmir were also sacrificed to the religious fury of the emperor. The Hindu temple of Ichchhabal was destroyed and converted into a mosque. This betokened a rather serious fit of religious frenzy which Akbar’s reign seemed to have made impossible. The materials of some of the Hindu temples were used for building mosques.
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