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Relevant bibliographies by topics / Emperor of hindustan

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Academic literature on the topic 'Emperor of hindustan'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2024

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Journal articles on the topic "Emperor of hindustan"

1

Mosca, Matthew W. "Hindustan as a Geographic and Political Concept in Qing Sources, 1700–1800." China Report 47, no. 4 (November 2011): 263–77. http://dx.doi.org/10.1177/000944551104700402.

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This article examines Chinese and Manchu-language sources on Sino-Indian contact during the 18th century, concentrating on those—chiefly produced on the basis of intelligence arriving via Xinjiang—that describe ‘Hindustan’. During the 18th century, ‘Hindustan’ was an evolving political and geographic concept for Qing observers. At first used in Chinese transliteration primarily by a small cohort of Chinese Muslim scholars, the term rose to prominence during the empire’s westward expansion in the 1750s. In subsequent decades, geographers, officials, and even the Qianlong Emperor analysed its name, location, historical identity and other characteristics. A central issue in these debates was the relationship between newly-prominent ‘Hindustan’ and older conceptions of ‘India’. The intersection of geographic terms and concepts from multiple linguistic and cultural backgrounds, central to interpretations of ‘Hindustan’, was a general feature in the formation of geographic worldviews during the era of Qing expansion, and an important element shaping Chinese understandings of India in the relatively neglected period between 1650 and 1850.

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2

Lefèvre, Corinne. "The Majālis-i Jahāngīrī (1608-11): Dialogue and Asiatic Otherness at the Mughal Court." Journal of the Economic and Social History of the Orient 55, no. 2-3 (2012): 255–86. http://dx.doi.org/10.1163/15685209-12341236.

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AbstractBuilding on the literary traditions ofmunāẓara(disputation) andmalfūẓāt(teachings of a Sufi master), theMajālis-i Jahāngīrī(Assemblies of Jahāngīr) constitute a fundamentally dialogical work, in form as well as function. An account of the night-time sessions presided over by Emperor Jahāngīr from 1608 to 1611, this source highlights the Mughals’ will to assert their power on a Eurasian scale and the central role played by Iran, Central Asia, and Hindustan in the elaboration of imperial ideology and identity. It thus opens a new window into the mental representations and hierarchies that underlay the much celebrated Mughal cosmopolitanism.

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3

Anooshahr, Ali. "Dialogism and Territoriality in a Mughal History of the Islamic Millennium." Journal of the Economic and Social History of the Orient 55, no. 2-3 (2012): 220–54. http://dx.doi.org/10.1163/15685209-12341235.

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AbstractThe sixteenth century witnessed the flowering of European literature that claimed to describe the encounter between Western travelers and the indigenous population of the rest of the world. Similarly, some Persianate writings of the same period present a dialogical encounter, not so much with the Europeanother, but with rival Muslim empires. One of the writers in this genre was Jaʿfar Beg Qazvīnī, sole author of the third part of theTaʾrikh-i alfī(Millennial History), supervised by the Mughal emperor Akbar. In his book, Jaʿfar Beg drew on an unprecedented store of sources from rival courts and treated the Ottomans, Mughals, and Safavids as essentially equal political and cultural units following identical historical trajectories. He also developed one of the earliest Mughal expressions of “Hindustan” encompassing South Asia in its entirety. While most analyses of this outstanding example of dialogical historiography have downplayed its value because of its paucity of new information, the present article will seek instead to demonstrate its significance for its unusual worldview.

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4

Banerjee, Sushmita. "Conceptualising the past of the Muslim community in the sixteenth century: A prosopographical study of the Ak̲h̲bār al-Ak̲h̲yār." Indian Economic & Social History Review 54, no. 4 (October 2017): 423–56. http://dx.doi.org/10.1177/0019464617728221.

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This article studies a sixteenth-century sufi taz̠kirāt (biographical dictionary), Ak̲h̲bār al-Ak̲h̲yār written by ‘Abd al-Haqq Muhaddis Dehlawi (1551–1642), an ‘ālim (scholar), who was also a sufi. The text is frequently cited as the earliest, most comprehensive and reliable biographical compilation of South Asian sufis and ‘ulamā’ (learned men in religious sciences) from the thirteenth to the sixteenth century. Indeed ‘Abd al-Haqq is best remembered for his scholasticism as a mūḥaddis̤ (a person well-versed in Prophetic traditions) which is also supposed to have made him into a rather staid scholar of Sufism. But what of him in his own society of elite Muslim intellectuals in the early seventeenth century? ‘Abd al-Haqq was networked into the elite circles of the Mughal court, but he stayed away from Mughal patronage, communicating his ambivalence regarding its political experiments by espousing alternative paradigms. My article studies the structure of the Ak̲h̲bār al-Ak̲h̲yār to comprehend how a Muslim intellectual constructed a history of his peer group at a critical juncture in the making of Mughal authority. My article follows a prosopographical methodology to explore the innovative structure of the Ak̲h̲bār al-Ak̲h̲yār and its complex projection of the past of the piety-minded in Hindustan. As I argue, the Ak̲h̲bār al-Ak̲h̲yār is a carefully structured, remarkable history of sufis and their networks, providing them with contexts and significance that questioned both, inherited paradigms of moral authority present in the fourteenth- and fifteenth-century sufi texts as well as those emerging in the statist renditions of the past from the courts of the Mughal emperors Akbar and Jahangir.

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5

Alam, Parvez. "TEMPLE DESTRUCTION AND THE GREAT MUGHALS’ RELIGIOUS POLICY IN NORTH INDIA: A CASE STUDY OF BANARAS REGION, 1526-1707." Analisa: Journal of Social Science and Religion 3, no. 1 (July 31, 2018): 1–18. http://dx.doi.org/10.18784/analisa.v3i1.595.

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Banaras also known as Varanasi (at present a district of Uttar Pradesh state, India) was a sarkar (district) under Allahabad Subah (province) during the great Mughals period (1526-1707). The great Mughals have immortal position for their contributions to Indian economic, society and culture, most important in the development of Ganga-Jamuni Tehzeeb (Hindustani culture). With the establishment of their state in Northern India, Mughal emperors had effected changes by their policies. One of them was their religious policy which is a very controversial topic though is very important to the history of medieval India. There are debates among the historians about it. According to one group, Mughals’ religious policy was very intolerance towards non-Muslims and their holy places, while the opposite group does not agree with it, and say that Mughlas adopted a liberal religious policy which was in favour of non-Muslims and their deities. In the context of Banaras we see the second view. As far as the destruction of temples is concerned was not the result of Mughals’ bigotry, but due to the contemporary political and social circumstances. Mostly temples were destroyed during the war time and under political reasons. This study is based on primary Persian sources and travelogues, perusal study of Faramin (decrees), and modern works done on the theme. Besides this, I have tried to derive accurate historical information from folklore, and have adopted an analytical approach. This article showed that Mughals’ religious policy was in favour of Pundits (priests), Hindu scholars and temples of Banaras; many ghats and temples were built in Banaras with the full support of Mughals. Aurangzeb made many grants both cashes and lands to priests and scholars of Banaras.

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6

Sekh, Tanjima Kar. "Akbarnama: A Study of the Different Facets of the Emperor’s Personality." Chitrolekha Journal on Art and Design 7, no. 1 (April 27, 2023). http://dx.doi.org/10.21659/cjad.71.v7n100.

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Akbarnama is a major primary source in the study of Mughal history. It is criticized by various historians, as a flattery of a senior courtier for the emperor of Hindustan, Akbar. However, we cannot deny its importance and the rich information that it provides about the contemporary times of Akbar’s rule. This paper would explore Akbarnama as a political tool that legitimized Akbar’s rule and established him as a balanced ruler. It would explore the various tenets of Akbar’s character that has been highlighted through some events throughout his period of reign via text and paintings.

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Books on the topic "Emperor of hindustan"

1

Jahangir. The Jahangirnama: Memoirs of Jahangir, Emperor of India. Washington, D.C: Freer Gallery of Art, Arthur M. Sackler Gallery, 1999.

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2

1931-, Habib Irfan, ed. Akbar and his India. New Delhi: Oxford University Press, 2000.

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3

1931-, Habib Irfan, ed. Akbar and his India. Delhi: Oxford University Press, 1997.

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4

Divine Akbar and Holy India. New Delhi: Prestige, 2000.

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5

Elphinstone, Mountstuart. Aurangzeb. Oxford: Oxford University Press, 2008.

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6

1549-1617, Javier Jerónimo, ed. The Mughal Padshah: A Jesuit treatise on Emperor Jahangir's court and household. Leiden: Brill, 2015.

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7

1949-, Franklin Michael J., ed. Representing India: Indian culture and imperial control in eighteenth-century British orientalist discourse. New York: Routledge, 2000.

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8

Babur. Boburnoma. Toshkent: Sharq, 2002.

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9

Babur. Boburnoma. Toshkent: I͡U︡lduzcha, 1989.

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10

Made for Mughal emperors: Royal treasures from Hindustan. London: I. B. Tauris, 2010.

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