Abul Muzaffar Muhy-ud-Din Muhammad Aurangzeb Alamgir, more

commonly known as Aurangzeb (Persian: ) (full official title Al-Sultan

al-Azam wal Khaqan al-Mukarram Hazrat Abul Muzaffar Muhy-ud-Din
Muhammad Aurangzeb Bahadur Alamgir I, Badshah Ghazi, Shahanshah-e-
Sultanat-ul-Hindiya Wal Mughaliya) (4 November 1618 [O.S. 25 October 1618]
3 March 1707 [O.S. 20 February 1707]), also known by his chosen imperial title
Alamgir ("Conquerer of the World") (Persian: ), was the 6th Mughal
Emperor of India whose reign lasted from 1658 until his death in 1707.
[1][2]

Badshah Aurangzeb Alamgir I, having ruled most of the Indian subcontinent for
nearly half a century, was the second longest reigning Mughal emperor after the
legendary Akbar. In this period he tried hard to get a larger area, notably in
southern India, under Mughal rule than ever before.
[3]
But after his death in 1707,
the Mughal Empire gradually began to shrink. Major reasons include a weak chain
of "Later Mughals", an inadequate focus on maintaining central administration
leading to governors forming their own empires, a gradual depletion of the fortunes
amassed by his predecessors and the growth of secessionist sentiments amongst the
other communities of the empire like the Marathas and the Sikhs.
Aurangzeb's reign
Establishment of Islamic law

Soon after his ascension, Aurangzeb purportedly abandoned the liberal religious
viewpoints of his predecessors.
[8]
Though Akbar, Jahangir and Shah Jahan's
approach to faith was more syncretic than the empire's founder, Aurangzeb's
position is not so obvious. While his conservative interpretation of Islam and belief
in the Sharia (Islamic law) is well documented, how this affected the empire
remains unclear. Despite claims of sweeping edicts and policies, contradictory
accounts exist.
[9]
Specifically, his compilation of the Fatawa-e-Alamgiri, a digest
of Muslim law, was either intended for personal use, never enforced, or only
poorly done. While some assert the lack of broad adoption was due to an inherent
flaw,
[10]
others insist they were only intended for his observance.
[11]
While it is
possible the war of succession and a continued incursions combined with Shah
Jahan's spending made cultural expenditures impossible,
[12]
Aurangzeb's orthodoxy
is also used to explain his infamous "burial" of music. The scene describing the
"death of music"(and all other forms of performance) is paradoxically dramatic.
Niccolao Manucci's Storia do Mogor and Khafi Khan's Muntakhab al-Lubab are
the only documents which describe the aforementioned event. In Storia do Mogor,
Manucci describes the ramifications of Aurangzeb's 1668 decree.
[13]
Here,
Aurangzeb's instructions for the muhtasib seem particularly damning:
In Hindustan both Moguls and Hindus are very fond of listening to songs and
instrumental music. He therefore ordered the same official to stop music. If in any
house or elsewhere he heard the sound of singing and instruments, he should
forthwith hasten there and arrest as many as he could, breaking the instruments.
Thus was caused a great destruction of musical instruments. Finding themselves in
this difficulty, their large earnings likely to cease, without there being any other
mode of seeking a livelihood, the musicians took counsel together and tried to
appease the king in the following way: About one thousand of them assembled on a
Friday when Aurangzeb was going to the mosque. They came out with over twenty
highly-ornamented biers, as is the custom of the country, crying aloud with great
grief and many signs of feeling, as if they were escorting to the grave some
distinguished defunct. From afar Aurangzeb saw this multitude and heard their
great weeping and lamentation, and, wondering, sent to know the cause of so much
sorrow. The musicians redoubled their outcry and their tears, fancying the king
would take compassion upon them. Lamenting,they replied with sobs that the king's
orders had killed Music, therefore they were bearing her to the grave. Report was
made to the king, who quite calmly remarked that they should pray for the soul of
Music, and see that she was thoroughly well buried. In spite of this, the nobles did
not cease to listen to songs in secret. This strictness was enforced in the principal
cities.
[14][15]

This implies he not only placed a prohibition on music, but actively sought and
crushed any resistance. Without music, and implicitly dance, many Hindu-inspired
practices
[16]
would have been impossible. Lavish celebrations of the Emperor's
birthday, commonplace since the time of Akbar, would certainly be forbidden
under such conditions. Oddly, artistic work not only steadied during Aurangzeb's
reign, it increased.
[17]
Amidst these and other contradictions, the validity and bias
of Manucci and Khafi Khan's work is being questioned.
Another particularly heinous claim against Aurangzeb, was his policy of temple
destruction. Though figures vary wildly from 80 to 60,000,
[18]
it clearly took place
to some extent. However, Aurangzeb's Firmans on behalf of the Balaji or Vishnu
Temple,
[19]
Varanasi insist these events weren't universal. Noted Historian Richard
Eaton believes the overall understanding of temples to be flawed. As early as the
sixth century, temples became vital political landmarks as well as religious ones. In
fact, not only was temple desecration widely practiced and accepted, it was a
necessary part of political struggle.
[20]

Francois Bernier, traveled and chronicled Mughal India during the war of
succession, notes both Shah Jahan and Aurangzeb's distaste for Christians. This led
to the demolition of Christian settlements near the British/European Factories and
enslavement of Christian converts by Shah Jahan. Furthermore, Aurangzeb stopped
all aid to Christian Missionaries (Frankish Padres) initiated by Akbar and
Jahangir.
[21][page needed]

Aurangzeb's views on the Jizya (poll tax)
[Jizyah] refers to what is taken from the Dhimmis, according to [what is stated in]
al-Nihayah. It is obligatory upon [1] the free, [2] adult members of [those] who
are generally fought, [3] who are fully in possession of their mental faculties, and
[4] gainfully employed, even if [their] profession is not noble, as is [stated in] al-
Sarajiyyah. There are two types of (jizyah). [The first is] the jizyah that is imposed
by treaty or consent, such that it is established in accordance with mutual
agreement, according to (what is stated in) al-Kafi. (The amount) does not go
above or below (the stipulated) amount, as is stated in al-Nahr al-Faiq. (The
second type) is the jizyah that the leader imposes when he conquers the unbelievers
(kuffar), and (whose amount) he imposes upon the populace in accordance with the
amount of property [they own], as in al-Kafi. This is an amount that is pre-
established, regardless of whether they agree or disagree, consent to it or not.
The wealthy (are obligated to pay) each year forty-eight dirhams (of a specified
weight), payable per month at the rate of 4 dirhams. The next, middle group (wast
al-hal) [must pay] twenty-four dirhams, payable per month at the rate of 2
dirhams. The employed poor are obligated to pay twelve dirhams, in each month
paying only one dirham, as stipulated in Fath al-Qadir, al-Hidayah, and al-Kafi.
(The scholars) address the meaning of "gainfully employed", and the correct
meaning is that it refers to one who has the capacity to work, even if his profession
is not noble. The scholars also address the meaning of wealthy, poor, and the
middle group. Al-Shaykh al-Imam Abu Jafar, may Allah the most high have mercy
on him, considered the custom of each region decisive as to whom the people
considered in their land to be poor, of the middle group, or rich. This is as such,
and it is the most correct view, as stated in al-Muhit. Al-Karakhi says that the poor
person is one who owns two hundred dirhams or less, while the middle group owns
more than two hundred and up to ten thousand dirhams, and the wealthy (are
those) who own more than ten thousand dirhams...The support for this, according
to al-Karakhi is provided by the fatawa of Qadi Khan (d. 592/1196). It is necessary
that in the case of the employed person, he must have good health for most of the
year, as is stated in al-Hidayah. It is mentioned in al-Idah that if a dhimmi is ill for
the entire year such that he cannot work and he is well off, he is not obligated to
pay the jizyah, and likewise if he is sick for half of the year or more. If he quits his
work while having the capacity (to work) he (is still liable) as one gainfully
employed, as is [stated in] al-Nihayah. No jizyah is imposed upon their women,
children, ill persons or the blind, or likewise on the paraplegic, the very old, or on
the unemployed poor, as is stated in al-Hidayah.
Expansion of the Mughal Empire
Emperor Aurangzeb seated on a golden throne holding a hawk in the Durbar. Such
scenes would be rare in the latter part of his reign as he was permanently camped
in the Deccan, fighting wars.
From the start of his reign up until his death, Aurangzeb engaged in almost
constant warfare. He built up a massive army, and began a program of military
expansion along all the boundaries of his empire. Aurangzeb pushed north-west
into the Punjab and what is now Afghanistan; he also drove south, conquering
three Muslim kingdoms: Nizams's of Ahmednagar, Adilshahi's of Bijapur and
Qutbshahi's of Golconda.
Nizams's of Ahmednagar, Adilshahi's of Bijapur mostly surrendered and their
territories were administered by Mughal Nawab. Qutbshahi's of Golconda however
refused to surrender they fortified themselves at Golconda Fort, and fiercely
protected Kollur Mine (the worlds only diamond mine). After a long siege Mughal
forces managed to penetrate the walls by capturing a gate. Qutbshahi's of Golconda
and Abul Hasan Qutb Shah surrendered and handed over the Nur-Ul-Ain
Diamond, The Hope Diamond, Wittelsbach Diamond and the The Regent
Diamond making the Mughal Emperor the richest monarch in the world.
With much of his attention on military matters, Aurangzeb's political power waned,
and his incompetent provincial Nawabs grew in authority.
Revenue administration
Emperor Aurangzeb's exchequer raised a record 100 million in annual revenue
through various sources like taxes, customs and land revenue, et al. from 24
provinces.
[23]
A pound sterling was exchanged at 10 rupees then.