Aurangzeb Alamgir par ek nazar

Aurangzeb Alamgir par ek Nazar (Urdu: اورنگ زیب عالم گیر پر ایک نظر) is an Urdu booklet by Shibli Nomani, written in the early 20th century to address and refute historical accusations against the Mughal emperor Aurangzeb. The material was originally published as a series of articles in Al-Nadwa from December 1906 to March 1908 and was later compiled into a booklet in 1909 by Nawal Kishore Press. The work examines key aspects of Aurangzeb's rule, including his policies toward Hindus and Marathas, his relationships with his father and brother, his educational and administrative initiatives, legal measures such as the jizya tax, and his religious beliefs.

The idea for the work arose during Shibli Nomani's visit to Bombay, after which he traveled to Baroda and stayed at the house of his student Muhammad Ali.^[1] At Ali's suggestion, Shibli undertook to write an essay analyzing and responding to the charges commonly made against Aurangzeb.^[1] The first part of the essay was completed on 5 December 1906 and published the same month in Al-Nadwa. Over the next year and a half, six installments were released, with the series concluding in March 1908.^[1] In 1909, the work appeared in booklet form through the Nawal Kishore Press.^[2]

At the time, English and Hindu historians had advanced numerous allegations against Aurangzeb, which Shibli believed required systematic rebuttal.^[3] He regarded this as a 'historical duty,' reasoning that such portrayals encouraged communal division.^[4] He further argued that after Aurangzeb, no comparable figure had emerged in the Islamic world, a fact he claimed was recognized by the British, who used his reign as a focal point in colonial narratives.^[5] These accounts, in Shibli's view, distorted events to reinforce imperial perspectives and gradually came to dominate interpretations of Aurangzeb's legacy.^[5] His stance reflected his broader commitment to Pan-Islamism and opposition to British imperialism, alongside growing disagreements with the Aligarh Movement.^[1] At the same time, he was cautious not to escalate sectarian conflict.^[1] Later, Syed Sharif al-Hasan Naqvi observed that it is often assumed Shibli's defense of Aurangzeb was driven solely by religious sentiment, but argued this assumption oversimplifies his motives and does not fully capture the intellectual dimension of his work.^[6]

The work systematically addresses accusations made against Aurangzeb by English and Hindu historians.^[2] The first chapter, Aurangzeb Alamgir and the Deccan, examines the events in Hyderabad, which have often been cited as evidence of Aurangzeb's alleged religious bias.^[7] Shibli argued that the destruction of Hyderabad was primarily politically motivated and supported this argument with historical evidence.^[7] The book also discusses Aurangzeb's relations with the Marathas, the causes of Hindu dissatisfaction, and his interactions with his father and brothers. Additionally, Shibli evaluates Aurangzeb's administration, including domestic reforms, revenue management, legal policies, education, and his personal character, emphasizing his administrative abilities, discipline, and engagement with religious matters.^[7]

A frequently cited accusation suggests that Aurangzeb dismissed Hindus from government service upon ascending the throne. Shibli refuted this by presenting lists of Hindus who held significant positions throughout Aurangzeb's reign, demonstrating that the claim is historically inaccurate.^[8] He also compared Hindu-Muslim relations, administrative practices, and the jagirdari system under Aurangzeb with those under Akbar and Shah Jahan, showing that his policies were consistent with contemporary governance norms rather than motivated by religious prejudice.^[9]

Shibli addressed allegations regarding the destruction of Hindu temples, explaining that demolitions occurred only at sites of rebellion. He noted that during Aurangzeb's twenty-five-year presence in the Deccan, historical records do not report harm to individuals or property unrelated to uprisings.^[10] The book also examines Aurangzeb's familial conflicts, including the arrest and death of his brother Murad Bakhsh, showing that the emperor's actions were strategic rather than personally vindictive.^[11] Regarding Shivaji, European historians have criticized Aurangzeb's conduct following his capture. Shibli clarified that, while Shivaji was imprisoned, Aurangzeb acted in accordance with established norms of warfare and governance. He treated Shivaji with dignity, avoiding deception or unnecessary cruelty, and demonstrated adherence to principles rather than personal animosity.^[12]

Another widely discussed allegation concerns the reimposition of the jizya, which has been described as humiliating to Hindus.^[13] Shibli explained that jizya functioned as a protection levy for non-Muslims, compensating them for exemption from military service and ensuring their safety and property.^[13] While some Hindus expressed objections to its reintroduction after a period of suspension, Shibli argued that the tax was neither oppressive nor intended as a form of humiliation, but rather a measure consistent with the administrative and legal norms of Islamic governance.^[13]

He highlighted Aurangzeb's administrative competence, adherence to principle, and personal discipline alongside his defense, presenting a comprehensive and balanced assessment of the emperor's character.^[14] He also noted smaller administrative actions, such as the adoption of the lunar calendar in 1069 AH, as indicative of Aurangzeb's attention to governance.^[15] In the concluding sections, Shibli described the emperor's manners, habits, and approach to justice, providing a thorough examination of Aurangzeb's personal and administrative qualities.^[15]

The work does not present a comprehensive history of Aurangzeb's reign but instead focuses on examining the criticisms and allegations directed against him.^[7] For each alleged offense, Shibli identifies the relevant facts and outcomes, then evaluates and critiques the evidence and testimonies cited by his critics, systematically addressing misconceptions arising from misleading or biased accounts.^[16] Following established historical methodology, he relies primarily on sources produced during Aurangzeb's era, including Tarikh-i-Farishteh, Muntakhab-al Lubab, Alamgirnamah, Khazana Amirah, Shahjahannama, and Mirat al-Khiyal, while also consulting contemporary European historians such as Stanley Lane-Poole and Mountstuart Elphinstone, along with travelogues by John Fryer and Charles Burney.^[7] Additionally, Shibli draws extensively on Aurangzeb's personal correspondence, including letters to his brothers, military officers, and jagirdars, using them as primary sources regarding the emperor's policies and intentions.^[17] Throughout his analysis, he emphasizes the importance of impartiality and careful evaluation to ensure that assessments of Aurangzeb's actions remain balanced and free from bias.^[8]

Minhaj Uddin Mahmud of the University of Dhaka observed that Shibli approached the subject with a calm temperament and provided detailed, thorough responses to accusations against Aurangzeb, noting that the work holds a distinctive place in Urdu biographical literature due to its reliance on verified information.^[18] Md Jamil Akhtar of Lalit Narayan Mithila University stated that Shibli meticulously reconstructed historical events, presenting evidence and arguments that addressed falsehoods about Aurangzeb.^[12] Md Yeaqub of Aligarh Muslim University said that the scholar made it clear that Aurangzeb inaugurated a new era, and his reign is considered the golden age.^[19] Alauddin Khan commented that Shibli endeavored to fulfill the responsibilities of a historian,^[20] though complete impartiality was difficult to maintain, as his writing reflects support for Aurangzeb's religiosity, his application of religious principles in governance, and his opposition to Dara Shikoh's views; nevertheless, Khan considered the book a valuable source for contemporary historians.^[21] Samee-Ullah Bhat of the University of Kashmir highlighted its significance as the first Indian attempt to study Aurangzeb comprehensively, particularly examining the Mughal nobility's character and the participation of Hindus during his reign.^[22] Rashid Islam of the International Islamic University, described the work as among Shibli's most notable compositions, providing insight into the historian's approach.^[23] According to an article in ThePrint, a reviewer argued that Shibli, while acknowledging Aurangzeb's actions against Hindus, 'brazenly justified' them as a response to perceived insubordination,^[24] whereas historian Ram Sharan Sharma expressed reservations regarding Shibli's objectivity.^[25] Almas Khanum of Government College University, Lahore labeled Shibli's research as 'unparalleled' for its thoroughness.^[26]

The booklet has been translated into multiple languages. Sabahuddin Abdur Rahman produced an English translation titled Alamgir, first published in 1981 by Idarah-i-Adabiyat-i Delli, with a revised edition released in 2009.^[27] Hasan Ali prepared a Bengali translation, Aurangzeb: Charitra-Bichar (আওরঙ্গজেব : চরিত্র-বিচার), initially published in 1969 by Dibya Prakash, followed by an updated edition in 2016.^[28]

• Deobandi historical works

• Urdu version at Internet Archive
• English version at Rekhta