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The Religious Issue in the War of Succession in Mughal India: Sir

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The Religious Issue in the War of Succession in Mughal India: Sir The Religious Issue in the War of Succession in Mughal India: Sir Jadunath Sarkar was the first historian to provide a coherent description of the War of Succession among Mughals in India. The War of Succession was a turning point in the history of the Mughal dynasty in India because the historians have a tendency to view the medieval history of India as a struggle between the two communities. 1. Religion as a Tool in Mughal India: Shibli has written that the Hindus benefitted largely from the tolerant policies of Akbar. They began ambitious and started persecuting the Muslims. Dara Shikoh was a heathen. Aurangzeb thus, rallied the Muslim community and fought for religion, not for the throne. Aurangzeb appealed to the religious sentiments of his Muslim commanders that they should ally with him in the struggle against Dara Shikoh and Shuja. As the rumors of Shah Jahan’s death were still not confirmed, large scale desertion to Aurangzeb’s side did not take place but still, about 20 Muslim commanders did decide to disobey the command of the emperor and joined hands with him. R.P. Tripathi, on the other hand, has written that Aurangzeb used religion as a war cry to rally his supporters. In more precise terms, Aurangzeb raised the slogan of Islam in order to gain the throne. 2. Religion as a Strategy of Politics: Recently, a princely order (Nishan) of Aurangzeb has been found in Udaipur records which Aurangzeb had sent to Rana Raj Singh of Mewar. Aurangzeb has written that men belonging to various faiths should peace in peace and no one should interfere in the affair of the other. This Nishan has proven beyond doubt that Aurangzeb wanted to avoid the religious question by declaring himself the king of the one or the other sect. It is also true that before marching for Burhanpur, Aurangzeb went to seek the blessings of Sheikh Abdul Latif of Burhanpur on the pretext that he was going to fight a heretic. It was, however, a formal declaration. How seriously Aurangzeb believed in this allegation is proven by the fact that soon after the battle of Dharmat, when Jahan Ara prepared a charge sheet against Dara Shikoh, it merely contained the accusation that Dara had tried to assassinate his brother. It does not even mention of the question of heresy. 3. The Weapon of Religion Against Rivals: The only reference to Dara’s heresy is in the statement that he acted contrary to the principles of the faith and empire. Manucci has written about a letter sent by Aurangzeb to Murad requesting him to joining Aurangzeb’s forces against Dara and Shuja on the pretext that both of his brothers are heretics and idolaters. R.P. Tripathi has written that it was considered necessary to find an effective slogan for the war of succession and the slogan that was raised was the defense of Islam from Dara and Shuja whether Shah Jahan was alive or dead. Should Shah Jahan be still alive, Aurangzeb would free him from the tyranny of that idolater. He arrogated to himself the honor of being the defender of Islam. But it was only a strategically and political stroke by Aurangzeb to bring Murad to his side as the latter was in alliance with Shuja. It was only after the battle of Samugarh when a special reason had to be found to get rid of Dara Shikoh. Thus, Dara heresy was claimed to be his unpardonable view. 4. The War Among the Brothers: The War of Succession was not a war between two faiths as claimed by some of the historians such as I.K. Ghori, Manucci and Sadiq Khan. When Shah Jahan fell ill, he, on the advice of Dara Shikoh issued Farmans to the commanders of Deccan to start for the imperial court at once. Some of the nobles left for the court at once but a few decided to join Aurangzeb. Leading Muslim nobles such as Shah Nawaz Khan Safvi and Mahabat Khan refused to join Aurangzeb. Thus, there is no evidence of the Muslim officers aligning unanimously with Aurangzeb. Hindu nobles like Raja Raj Singh of Mewar joined hands with Aurangzeb. Aurangzeb had promised him to restore the Parganas taken away from him in 1654. Mirza Raja Jai Singh was a secret ally of Aurangzeb who sabotaged the military efforts of Dara Shikoh. Leading Shia nobles like Mir Jumla and Shaista Khan were allies of Aurangzeb and Shah Nawaz Khan Safvi went to the side of Dara even when Murad was popularly suspected of having Shia leanings. 5. Division of the Nobles between the Princes: On the basis of contemporary texts, it is calculated that 87 nobles holding the rank of 1000 zat and sawar supported Dara Shikoh. Out of these nobles, 23 were Shias, 16 were Turanis, 1 was Afghan, 22 were Rajputs and 2 were Marathas. Around 124 nobles who joined the ranks of Aurangzeb, 27 were Shias, around 10 were Turanis, 19 were Rajputs and Marathas and 2 were Hindus. Out of 21 Mansabdars who joined the ranks of Murad and Shah Shuja, 2 were Shias, 4 were Turanis and Afghans, 2 were Rajputs and 5 were other Muslims. It thus, becomes clear that the nobles were not divided on sectarian or religious lines. We should also not forget that Aurangzeb Jai Singh the governor of Deccan. Jaswant Singh was appointed the governor of Gujarat. Aurangzeb appointed Raja Raghunath the Diwan of the empire. Never since the days of Akbar, had there been a Hindu Diwan of the state. 6. Mughals in India were not biased: The absence of anti Hindu feelings in Aurangzeb might surprise all those who concentrate on Aurangzeb’s religious policy. But an unbiased student of history might study carefully what followed the war of succession. Never since the reign of Jahangir, was a Hindu Rajput appointed the governor of a province. Aurangzeb made Jai Singh the nominal as well as real governor of Bengal. Jaswant Singh was made the governor of Gujarat and he was appointed to the post twice during the entire reign of Aurangzeb. Never since the time of Akbar, had there been a Hindu finance minister in the Mughal Empire. Aurangzeb appointed Raja Raghunath as his finance minister. The Udaipur Farman issued by the Aurangzeb clearly states his thinking and policy on the matter of religious bigotry and tolerance: The farman states that the Rana has become the recipient of the royal favour. Because the person of the great kings is the shadow of God and the attention of this elevated class of kings who are the pillars of the God’s court. Thus, men belonging to various communities and religions should live in the vale of the peace and pass their days in prosperity and no one should interfere in the affairs of another. Any one of this sky glorious group of kings who restored to intolerance became the cause of dispute and of conflict and to the harm of the people at large who are indeed a trust received from God. In reality such a king thereby endeavour to devastate the prosperous creation of God and destroy the foundation of the God’s fabric which is a habit deserving to be rejected and cast off. God willing, when the Truth comes into its own and the wishes of the sincerely loyal ones are fulfilled (it means when Aurangzeb gains the throne), the benefit of the revered practices and established regulations of my great ancestors, who are so esteemed by the worshipful ones, will cast lusture on the four cornered, inhabited world. It is a different matter why Aurangzeb’s policy of tolerance changed in his later years. But one thing is certainly clear: the Rajput influence which commenced during the early years of Akbar continued till the later years of Aurangzeb until he radically reversed his policy. .
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