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Journal articles on the topic 'MUGHAL EMPIRE AND CULTURE'

Author: Grafiati

Published: 7 June 2025

Last updated: 2 August 2025

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1

Akram, Hamza, and Zarwish Bint E. Ishaq. "A Discourse on the Institutions and Organizations of the Mughal Empire." Jurnal Aplikasi Manajemen, Ekonomi dan Bisnis 7, no. 2 (2024): 44–60. https://doi.org/10.51263/jameb.v7i2.162.

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The institutional development of the Mughal Empire was a critical factor in its success and longevity. The empire established a highly centralized administrative system, a sophisticated revenue system, and a powerful military organization. Additionally, the Mughals had a uniform legal code, and a rich cultural heritage, which helped to create a sense of unity and identity among the diverse peoples of the empire. This abstract provides a brief overview of the institutional development of the Mughal Empire and highlights its importance in shaping Indian society and culture. The Mughal Empire, wh

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Nur Fatimah, Friska. "The Development of Islam in The Mughal Time." Rihlah: Jurnal Sejarah dan Kebudayaan 10, no. 02 (2022): 103–18. http://dx.doi.org/10.24252/rihlah.v10i01.34643.

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It is thought that commercial networks allowed Islam to spread to India in the seventh century. The history of Islam's entrance in India, where the majority of the population is Hindu, and how it evolved there to give rise to the Indian Muslim community, cannot be isolated from the development of Islam during the Mughal era. Zainuddin Muhammad Babur (1482-1530 AD), who established the Mughal empire, ruled during its height from the time of Akbar (1556-1506 AD). That was the center of Islam's glories in India during the height of the Mughals' power under Sultan Akbar. both in terms of the advan

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C. MUHAMMAD, DR HANEEF. "TOLERANCE AND CO-EXISTENCE IN MUSLIM INDIA: THE RELIGIOUS POLICY OF THE MUGHAL EMPIRE." CenRaPS Journal of Social Sciences 2, no. 1 (2020): 1–13. http://dx.doi.org/10.46291/cenraps.v2i1.6.

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The Indian peninsula is known for its multi-religious and multicultural identity. India, the birthplace of Hinduism and Indian culture, has accepted many local and foreign religions throughout History. India's meeting with Islam began with Arab merchants at the time of Prophet Muhammad (PBUH) and was completed with the military expeditions of Persian and Turkish rulers. The most important Muslim Empire in Indian history is the Mughal Empire, founded by Babur, the grandson of Timur. It ruled over many territories in the Indian sub-continent for three centuries. Recognizing Islam as a state reli

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Dolvi, Dr Jayasree. "Administrative Stracture of Mughals an Explanatory Study." Journal of Legal Subjects, no. 11 (September 29, 2021): 18–24. http://dx.doi.org/10.55529/jls11.18.24.

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The management of operations is what we call administration. Even while entire empires can collapse and other rulers can take their place, the administration of a country will continue on indefinitely. It is neither susceptible to transformation by revolution, nor can it be uprooted by upheaval. There were many dynasties that ruled over India, but the Mughal dynasty is considered to be the most significant because it dominated the country on Indian soil for the greatest stretch of time and had its own unique administrative structure. Between the years 1526 and 1707, the Mughals left their impr

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Kumar, Arun. "A Study on Economic Development Under Mughal Rule in Kashmir." Integrated Journal for Research in Arts and Humanities 3, no. 1 (2023): 130–34. http://dx.doi.org/10.55544/ijrah.3.1.23.

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The Mughal period in Kashmir emerged as a defining era, characterized by transformative socio-economic and cultural shifts. This research delves into the multifaceted influence of the Mughal Empire on Kashmir, examining the administrative reforms, economic prosperity, architectural marvels, and the intertwining of Mughal and Kashmiri identities. While the region thrived under the Mughals, experiencing urban growth, trade expansion, and cultural renaissance, it simultaneously grappled with economic challenges, including high taxation, middlemen exploitation, and external threats. The study juxt

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DR., SHWETA KUMARI. "A STUDY ON EDUCATION FOR WOMEN DURING THE MUGHAL EMPIRE IN INDIA." International Educational Scientific Research Journal 11, no. 1 (2025): 69–72. https://doi.org/10.5281/zenodo.15027893.

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The educational system that was in place for women during the reign of the Mughals is described in this correspondence. There were many levels of women's status during the Mughal Empire. During the time of the Mughal dynasty, both Muslims and Hindus held the belief that the education of women was of lesser significance than that offered to men. Women who belonged to the royal class or the aristocratic class were the only ones who may be allowed to study literature and education. Because to the Purdah System, early marriage, societal taboos, and a great number of other factors, it was very diff

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Jaswal, Chandini. "First Pādishāh Begum of the Mughal Empire: Āka-jānam Khānzādā Begum. Unravelling the Veiled Histories of the Mughal Harem by Analysing Literary and Visual Culture." Carnival XXIII, no. 1 (2024): 106–40. https://doi.org/10.5281/zenodo.12256676.

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The history of India will be synonymous with the grandeur of the Mughals and their significant contributions to the social, political, economic and cultural aspects of India, which are widely acknowledged and well-regarded. Like many other dimensions of human sociocultural existence, however, the craft of history-writing has also been synonymous with “his-story”. While a plethora of research has been undertaken on the lives of the great Mughal emperors, little is known about the women behind their lives and the role the harem collectively played in the political dynamic of the Mugh

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Muzna Matloob. "Symbolism and Aesthetics: Analyzing Mughal Motifs in Art and Architecture." PERENNIAL JOURNAL OF HISTORY 5, no. 1 (2024): 129–43. http://dx.doi.org/10.52700/pjh.v5i1.186.

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Spanning from 16th to 18th of imperial rule in the Indian subcontinent, the Mughal Empire is an indelible mark on artistic expression through its meticulous cultivation of motifs in various mediums, including art, architecture, manuscript illumination, textiles and decorative arts. This paper examined the symbolism reflected in the Mughal art and architecture. Through a multidisciplinary approach drawing from art history, cultural studies and material culture analysis, this study examined the diverse typologies of Mughal motifs, which included the study of flora and fauna imagery on Mughal mon

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Everaert, Christine. "When Muslim Rulers Were Like Hindu Gods." Journal of Asian Studies 82, no. 1 (2022): 44–65. http://dx.doi.org/10.1215/00219118-10119661.

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Abstract The 1930s Hindi short story “Mugaloṃ ne saltanat bakhś dī” (“The Mughals Gave the Sultanate Away”) by self-proclaimed apolitical author Bhagavatīcaraṇ Varmā offers an alternative version of how the British Crown took the rule of India away from the Mughal Empire. An in-depth analysis of this story written during the buildup to the decolonization of India evaluates how two different kinds of what is often referred to as “outside rulers” are depicted in this story: the Mughal emperors and the British colonial rulers. This case study assesses whether the story shows a different attitude

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Sen, Sharmila. "THE SARACEN'S HEAD." Victorian Literature and Culture 36, no. 2 (2008): 407–31. http://dx.doi.org/10.1017/s1060150308080261.

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In 1529, Zahiruddin Muhammad Babur, descendant of the Timurid dynasty and founder of the Mughal empire, wept at the sight of melons. A mere fruit had reminded Babur of the homeland he had left behind in central Asia. In a letter to Khwaja Kalan, the emperor writes of the drudgeries of a ruler in a foreign land, who is forced to do without the tastes of home: “How can one forget the pleasures of that country? . . . Recently a melon was brought, and as I cut it and ate it I was oddly affected. I wept the whole time I was eating it” (423). The Baburnama, a personal record of the establishment of

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ALAM, MUZAFFAR. "The Pursuit of Persian: Language in Mughal Politics." Modern Asian Studies 32, no. 2 (1998): 317–49. http://dx.doi.org/10.1017/s0026749x98002947.

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The Mughal literary culture has been noted for its notable achievements in poetry and a wide range of prose writings in Persian. In terms of profusion and variety of themes this literary output was also perhaps incomparable. The court's patronage has rightly been suggested as an important reason for this. This patronage, however, was not consistent throughout; much of the detail of its detour thus requires a closer scrutiny. The phenomenal rise of the language defies explanation in the first instance. The Mughals were Chaghtā'i Turks and we know that, unlike them, the other Turkic rulers outsi

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Sapra, Rahul. "A Peaceable Kingdom in the East: Favourable Early Seventeenth-Century Representations of the Moghul Empire." Renaissance and Reformation 39, no. 3 (2003): 5–36. http://dx.doi.org/10.33137/rr.v39i3.8898.

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Cet article a pour objet de comparer les perspectives divergentes des Portugais, des Danois et des Anglais vis-à-vis de l’empire mughal en se fondant sur les récits de voyages britanniques du dix-septième siècle. Si les Portugais qualifiaient les autochtones d’«étrangers» barbares, les Britanniques, qui formaient la English East India Company, avide d’échanges avec l’empire, considéraient l’aristocratie mughal et les Musulmans comme des partenaires commerciaux civilisés et dotés d’une riche culture. Bien que les premiers voyageurs brossent un sombre tableau du peuple hindou, qui n’avait pas de

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Abbas, Nadia, and Dong Guo. "Decorative Symbolism of Islamic Motifs: Aesthetic and Cultural Analysis of Calligraphy in Mughal Textiles." European Journal of Theoretical and Applied Sciences 3, no. 3 (2025): 208–15. https://doi.org/10.59324/ejtas.2025.3(3).19.

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One of the world's most renowned periods of creative and artistic development was the Mughal Empire (1526–1857), when Islamic art flourished and was inspired by indigenous cultures. Among its artistic legacy, Islamic calligraphy on textiles is a vital form of aesthetic expression. This study explores Islamic calligraphy's decorative symbolism and aesthetic dimensions within Mughal-era textiles. Drawing upon historical references and visual analyses, the research examines how calligraphic elements were integrated with traditional Islamic motifs, such as floral and geometric patterns, to reflect

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Hasan, Farhat. "Nationalist representations of the Mughal state: The views of Tilak and Gandhi." Studies in People's History 6, no. 1 (2019): 52–62. http://dx.doi.org/10.1177/2348448919834791.

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The Mughal Empire as the major polity in India preceding the colonial regime was seen by British historians as a Muslim regime, imposed over a Hindu majority, and this fitted into their picture of two irreconcilable religious camps, existing within India, whose mutual conflict was kept at bay only because of the intervention of the colonial power. Tilak accepted this picture and saw Shivaji as the leader of Hindu resistance against foreign, Muslim domination. His early views were, however, modified in later years when he realised that overtures should be made to Muslims in order to strengthen

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MOHD, TAHIR. "TRANSLATIONS, RE-INVENTION, AND CONSTRUCTION OF PERSIAN HISTORIES DURING THE SECOND HALF OF THE 18TH CENTURY." Kalyan Bharati 36, no. 6 (2021): 10. https://doi.org/10.5281/zenodo.6567395.

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The genesis of the Persian language in South Asia is seen back in the early Medieval period. It developed as a language of influence during the medieval period and reached its zenith under the Mughal empire. It was the Mughal courtly culture that pushed and prevailed it as the main langueFranca of South Asia during the 17thcentury A.D. However, by the beginning of the eighteenth century, the destiny of the Persian language and literature were to drastically change in the Indian subcontinent. This was due to a transnational phase for Indian socio-politics and literary culture, which began with

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Zaman, Athar, and Mujeeb Ahmad. "Reevaluating the Religio-Political Policies of Aurangzeb Alamgir: A Critical Insight from Indian Historians." Journal of Islamic Thought and Civilization 13, no. 2 (2023): 120–33. http://dx.doi.org/10.32350/jitc.132.08.

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Mughal Emperor Aurangzeb Alamgir ruled the Indian Sub-Continent for the best part of five decades. The Mughal Empire flourished under his rule, particularly in the spheres of economy, administration and territorial extension, by maintaining exemplary religio-political harmony, unmatched political stability, and cultural development. He was a devout Sunni Muslim and a disciple of the Naqshbandī order. With such an affiliation, he sought to rule his Empire In accordance with the injunctions of Islam. Resultantly, the Hindus felt deprived of the religious freedom which they had enjoyed during the

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Aijaz, Sumaira, and Naseem Abbas Ahmer. "U-22 Ajaib ul Qasas: The Cultural array of the Mughal Empire." Al-Aijaz Research Journal of Islamic Studies & Humanities 4, no. 1 (2020): 315–30. http://dx.doi.org/10.53575/u22.v4.01.315-330.

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Culture is the expression of human intellect, wisdom and behaviors which reflects in our customs, language, believes, values, manners and etiquettes influenced by his peculiar environment, climate and the means of production. It is a valuable human heritage which is preserved in literature as literature is the true reflection of life. If we want to study any specific era then we will have to see its culture which is rightly preserved in literature."Ajaib-ul-Qasas" is a prominent "dastan" of eighteenth century because it is written by the Mughal emperor "Shah Alam Saani" whose aim was to presen

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Subramony, Dr R. "Role of Sufi Saints in North –Western India." IJOHMN (International Journal online of Humanities) 5, no. 1 (2019): 24. http://dx.doi.org/10.24113/ijohmn.v5i1.113.

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The eighteenth century in Indian History is characterized as an epoch of political anarchy and social chaos that spread unchecked in the wake of the collapse of the Mughal empire. But disintegration of the imperial center and its administrative institutions did not produce any profound effect on the pre-existing pluralistic socio-cultural structure, which was distinguished by widespread Hindu-Muslim unity and culture syncretism in northern India.

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Vanina, Eugenia. "‘Shah of Shahs’ or ‘Shah of India’? Some Observations on Territoriality and Power in the Mughal Empire (Sixteenth to Eighteenth Centuries)." Studies in People's History 10, no. 1 (2023): 57–78. http://dx.doi.org/10.1177/23484489231157482.

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Mughal statehood has been a much-debated problem in studies of pre-colonial Indian history. Discussing the character of this state as ‘patrimonial–bureaucratic’, ‘segmentary’, ‘feudal’, ‘centralised’ or ‘absolutist’, scholars have brought to light both valuable source materials and cogent arguments. However, their attention has been often focused primarily on economy, especially the agrarian system, administration, taxation, structure of elites and, more recently, culture. This article is an attempt to reflect on a hitherto less explored sphere, the territoriality of the Mughal state, especial

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Dr., Naresh Kumar. "Deciphering the Twilight: A Critical Analysis of the Mughal Empire's Decline and the Eighteenth Century Historiographical Discourse in India." Siddhanta's International Journal of Advanced Research in Arts & Humanities 1, no. 3 (2024): 1. https://doi.org/10.5281/zenodo.10852289.

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The 18th century in Indian history stands out for the confluence of significant events: the decline of the Mughal Empire and the expansion of British colonial influence. Traditional historiography has often portrayed this era as a 'Dark Age' characterized by decline and stagnation, primarily focusing on the fall of the Mughal Empire. However, recent scholarship presents a more nuanced view, emphasizing economic prosperity, cultural flourishing, and the emergence of new regional polities. This research paper critically examines divergent interpretations of the 18th century in Indian history, ch

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Anooshahr, Ali. "Mughals, Mongols, and Mongrels: The Challenge of Aristocracy and the Rise of the Mughal State in the Tarikh-i Rashidi." Journal of Early Modern History 18, no. 6 (2014): 559–77. http://dx.doi.org/10.1163/15700658-12342420.

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The present article seeks to re-evaluate the problem of the Central Asian military elite that emigrated to Afghanistan and the Indian subcontinent in the sixteenth century during the foundation of the Mughal Empire. By reading the Tarikh-i Rashidi, the historical composition of Mirza Haydar Dughlat (d. 1551) and the main literary source for the period, modern scholars have developed two distinct historiographical strands of scholarship. Those mainly focused on Mughal India have used the text to argue for the absence of a meaningful political culture among the Central Asian elite. Others, mostl

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Hirsch, Rachel. "Building Burhanpur: The Process of Constructing a Mughal City." Muqarnas Online 39, no. 1 (2022): 79–108. http://dx.doi.org/10.1163/22118993-00391p06.

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Abstract When Emperor Akbar (r. 1556–1605) conquered Burhanpur, the capital of the Khandesh sultanate, in 1601, he catalyzed a decades-long process of transforming the city into a regional capital of the Mughal empire. In this essay, I argue that Mughal Burhanpur was constructed in three stages of spatial and architectural developments over the course of three decades. In the first stage, Akbar symbolically appropriated Burhanpur’s preexisting monumental architecture to demonstrate his conquest over the city. In the second stage, subimperial officers expanded the city through prolific patronag

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VANINA, EUGENIA. "Monuments to Enemies? ‘Rajput’ Statues in Mughal Capitals." Journal of the Royal Asiatic Society 29, no. 4 (2019): 683–704. http://dx.doi.org/10.1017/s1356186319000415.

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AbstractVarious descriptions of the two Mughal capitals, Agra and Delhi, mention the gates of both royal forts as decorated with the statues of two warriors mounted on elephants. The list of those who had described these sculptures and reconstructed their history includes late-medieval Indian writers, European travellers to the Mughal empire, scholars from the nineteenth century onwards, authors of tourist guides; there is a popular oral narrative on them as well. The most widely spread version attributes the statues to the Rajput warriors who defended Chittor against the Mughal invasion and w

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KOCH, EBBA. "Jahangir as Francis Bacon's Ideal of the King as an Observer and Investigator of Nature." Journal of the Royal Asiatic Society 19, no. 3 (2009): 293–338. http://dx.doi.org/10.1017/s1356186309009699.

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AbstractThe Mughal Empire is paradigmatic in many of its formulations, and it is epitomised in the persons of its first six padshahs or emperors. The Great Mughals, Grao Mogor, Grand Mogul, Großmogul or Groote Mogul, as the padshahs were known in Europe, have been considered as paragons of rulership. In critical appraisals, which were the prevailing view in the seventeenth and eighteenth centuries, they were the quintessential Oriental despots, held up as a warning to those rulers in Europe with similar aspirations. One thinks here especially of Francois Bernier's letters of the Mughal court t

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RAYCHAUDHURI, T. "THE MUGHAL EMPIRE IN THE BENGALI LITERARY TRADITION." Journal of Islamic Studies 11, no. 3 (2000): 320–34. http://dx.doi.org/10.1093/jis/11.3.320.

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Jha, Pankaj Kumar. "Literary Conduits for ‘Consent’." Medieval History Journal 19, no. 2 (2016): 322–50. http://dx.doi.org/10.1177/0971945816658574.

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The making of the imperial subjects is as much a matter of historical process as the emergence of the empire. In the case of the Mughal state, this process started much before its actual establishment in the sixteenth century. The fifteenth century in North India was a period of unusual cultural ferment. The emergence of the Mughal imperial formation in the next century was intimately related to the fast congealing tendency of the north Indian society towards greater disciplining of itself. This tendency is evident in the multilingual literary cultures and diverse knowledge formations of the l

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Kinra, Rajeev. "Infantilizing Bābā Dārā: The Cultural Memory of Dārā Shekuh and the Mughal Public Sphere." Journal of Persianate Studies 2, no. 2 (2009): 165–93. http://dx.doi.org/10.1163/187470909x12535030823733.

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AbstractThe modernist image of the eclectic Mughal prince and patron, Dārā Shekuh (d. 1659 CE), has been almost universally positive, routinely singling him out as an exceptionally tolerant, but ultimately “ill-fated” figure. His defeat and execution by his younger, more conventionally pious brother, Awrangzib 'Alamgīr (r. 1658-1707), is in turn lamented as a civilizational tipping point away from the Mughals' cosmopolitan ethos of “peace with all” toward a more narrowly sectarian vision of empire—one which undermined not only the Mughals themselves, but also the entire Indo-Persian ecumene an

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ANOOSHAHR, ALI. "The King who would be Man: the Gender Roles of the Warrior King in Early Mughal History." Journal of the Royal Asiatic Society 18, no. 3 (2008): 327–40. http://dx.doi.org/10.1017/s1356186308008547.

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There has appeared a new trend in recent scholarship on the early modern Islamic world that analyzes the role of gender and sexuality in society and culture. Ruby Lal and Rosalind O'Hanlon have investigated women and gender roles in the sixteenth-century Mughal harem and the broader imperial court respectively. Mehmed Kalpaklı, Walter Andrews, and Khaled El-Rouayheb have studied the nature or the implications of sexual relationship among men in Istanbul as well as the Arab provinces of the Ottoman Empire. Kathryn Babayan and Afsaneh Najmabadi have read Safavid and Qajar literature and visual a

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FLORES, JORGE. "The Sea and the World of the Mutasaddi: A profile of port officials from Mughal Gujarat (c. 1600–1650)." Journal of the Royal Asiatic Society of Great Britain & Ireland 21, no. 1 (2011): 55–71. http://dx.doi.org/10.1017/s135618631000057x.

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AbstractThis article seeks to trace the profile of the governors (mutasaddis) of the main port-cities (especially Surat and, to a lesser extent, Cambay) of the Mughal province of Gujarat in the first half of the seventeenth century. My research on the careers of individual mutasaddis – based mainly (but not exclusively) on existent Portuguese materials – allows us to better understand the social world of those occupying key positions in the ‘waterfront’ of the Mughal Empire and its dealings extensively with the European powers (Portuguese, Dutch and English). Hence, the analysis of the profess

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GREEN, NILE. "Geography, empire and sainthood in the eighteenth-century Muslim Deccan." Bulletin of the School of Oriental and African Studies 67, no. 2 (2004): 207–25. http://dx.doi.org/10.1017/s0041977x04000151.

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This article examines the relationship between the Mughal colonization of the Deccan during the twelfth/eighteenth century and the development of the Sufi traditions of Awrangabad. Concurrent with the defeat of the Deccan sultanates was a process of re-ordering the sacred Muslim landscape of the Deccan into harmony with the cultural and political values of the region's new elites by the importation of Sufi traditions from the north. As a reflection of the wider cultural make-up of the Mughal world, questions of regional, political and ethnic affiliation were articulated by writers whose own re

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Wazir, Asmat, Shakirullah Dawar, Hamayun Khan, and Abda Khalid. "Ibn Khaldun Theory of Asabiyyah and the Rise and Fall of the Mughals in South Asia." Journal of Al-Tamaddun 17, no. 2 (2022): 159–69. http://dx.doi.org/10.22452/jat.vol17no2.12.

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Abdur Rehman Ibn Khaldun was born on May 27, 1332, in Tunis into an Arab family of the Hadramaut which had first migrated to Spain, then to Morocco, and finally settled in Tunisia. He received a thorough education in theology and philosophy at the University (madrasa) of Tunis. At the age of twenty, he entered upon his chequered career, beginning as a secretary to the Sultan of Tunis. He served in various capacities and thus gained a versatile experience that helped him widening his understanding of human nature and political systems. Indeed, he was a prolific writer and scholar by leaving ric

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Dr. Muhammad Khuram Yasin and Muhammad Nasir. "AN ANALYSIS OF THE PRESENTATION OF CULTURE AND CIVILIZATION IN “KAI CHAND THEY SAR-E-AASMAN”." Tasdiqتصدیق۔ 4, no. 2 (2023): 266–74. http://dx.doi.org/10.56276/tasdiq.v4i2.136.

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The novel "Kai Chand Thy Sar-e-Asman" written by a famous critic, researcher, poet, short story writer, translator, and writer "Shams ur Rehman Farooqi" was derived from the eventual history of the Subcontinent during the 18th and beginning of 19th century; including the era of British Imperialism and demise of Mughal Empire. The events occur and excel around the main character "Wazir Begum" with the blend of the Urdu language and multicultural civilization of the 18th century. Therefore, this novel, which is deeply rooted in the culture and civilization of its era, could also be seen as a soc

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Green, Nile. "Tribe, Diaspora, and Sainthood in Afghan History." Journal of Asian Studies 67, no. 1 (2008): 171–211. http://dx.doi.org/10.1017/s0021911808000065.

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Before the founding of the state of Afghanistan in the eighteenth century, the main centers of political and cultural gravity for the Pashtuns lay in India, where numerous Pashtuns migrated in pursuit of commerce and soldiery. Amid the cosmopolitan pressures of India and its alternative models of self-knowledge and affiliation, Pashtun elites elaborated a distinct idiom of “Afghan” identity. With the Afghans' absorption into the Mughal Empire, earlier patterns of accommodation to the Indian environment were overturned through the writing of history, whereby the Afghan past and present were car

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Braginsky, Vladimir. "Structure, date and sources of Hikayat Aceh revisited: The problem of Mughal-Malay literary ties." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 162, no. 4 (2008): 441–67. http://dx.doi.org/10.1163/22134379-90003662.

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It is common knowledge that from the early centuries AD to the nineteenth century India remained an important source of inspiration for creators of traditional Malay culture and Malay men of letters. However, if literary ties between Hindu India and the Malay world, both direct and mediated by Javanese literature, have frequently drawn the attention of researchers, creative stimuli that came to the Malays from Muslim India remain inadequately studied. Yet the role of these stimuli, radiating from major centres of the Muslim, Persianate, India such as Bengal, Gujarat, Deccan, and the Coromandel

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H.B., Somashekar. "RESEARCH ON CONTRIBUTION OF SRI KRISHNADEVARAYA TO ART AND LITERATURE." Shanlax International Journal of Arts, Science and Humanities 6, S2 (2019): 23–30. https://doi.org/10.5281/zenodo.2580625.

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<em>The Krishnadevaraya</em><em> was the greatest emperor of the </em><em>Vijayanagara Empire</em><em> who reigned from 1509–1530. He is the third ruler of the </em><em>Tuluva Dynasty</em><em>. Presiding over the empire at its zenith, he is regarded as an icon by many Indians. Krishna Deva Raya earned the titles Kannada Rajya Rama Ramana (lit, "Lord of the Kannada empire"), Andhra Bhoja and Mooru Rayara Ganda (lit, "King of three Kings"). He became the dominant ruler of the peninsula of India by defeating the Sultans of Bijapur, Golconda, the </em><em>Bahmani Sultanat

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Gommans, Jos. "Warhorse and post-nomadic empire in Asia, c. 1000–1800." Journal of Global History 2, no. 1 (2007): 1–21. http://dx.doi.org/10.1017/s174002280700201x.

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Until the nineteenth century the warhorse played a central role in the political organization of the great empires that bordered on the pastoral heartlands of Central Eurasia. Actually, the survival of the often (semi-)nomadic rulers of these frontier-empires hinged on the continued production, trade and use of Central Eurasian warhorses. This forestalled the full sedentarization of these rulers and conditioned the emergence of a post-nomadic political culture and organization in which Central Eurasian institutions like ordo, nökör and yurt continued to provide a forceful paradigm to mobilize,

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Ванина, Е. Ю. "The Muslims of Pre-colonial India: Historical Narratives and Self-Identification." Диалог со временем, no. 78(78) (April 24, 2022): 189–202. http://dx.doi.org/10.21267/aquilo.2022.78.78.012.

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Статья рассматривает исторические нарративы Делийского султаната и Могольской империи в контексте самоидентификации мусульман. Если ранние хроники утверждали единственную идентичность мусульман – конфессиональную, требовавшую борьбы с «неверными», то в процессе территориально-культурной адаптации часть их стала позиционировать себя как жителей Индии, имеющих общую родину, культуру и историческое прошлое с местными индусами. В эпоху Моголов мусульманские и индусские авторы сконструировали общеимперский исторический дискурс, подчеркивающий лояльность власти как надконфессиональную ценность. Вмес

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Stříbrná, Adriana. "Notes on a Folio from the Gulshan Album in the Collection of the Náprstek Museum, Prague." Annals of the Náprstek Museum 42, no. 1 (2021): 49–65. http://dx.doi.org/10.37520/anpm.2021.003.

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In 2015 the Naprstek Museum, in cooperation with the National Library of the Czech Republic, carried out a conservation survey of two rare folios from the Gulshan Album of the Mughal emperor Jahāngīr which form part of the Naprstek Museum’s Indian collection. During the survey an unknown signature by the painter Āqā Rezā was discovered in the border of one of them. The new finding was the impetus for this study, looking at the folio in more detail. In addition to the introductory part, which looks at the form and function of illustrated albums in the Mughal Empire, the study describes in detai

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Balabanlilar, Lisa. "The Begims of the Mystic Feast: Turco-Mongol Tradition in the Mughal Harem." Journal of Asian Studies 69, no. 1 (2010): 123–47. http://dx.doi.org/10.1017/s0021911809992543.

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The founders of India's Mughal Empire were the last surviving remnants of the Timurid-Mongol ruling elite, descendants of Timur and Chingis Khan, for whom the traditions and institutions of Central Asia were universally recognized and potent symbols of cultural prowess and legitimacy. These ideas and understandings were not abandoned in the dynasty's displacement and reestablishment in India. Among them remained a distinctly Timurid understanding of the rights and roles of elite women—not only with regard to their artistic production or patronage but also, in marked contrast to their contempor

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Dale, Stephen F. "A Short History of the Mughal Empire, by Michael H. Fisher." South Asia: Journal of South Asian Studies 40, no. 4 (2017): 915–17. http://dx.doi.org/10.1080/00856401.2017.1379218.

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ALAVI, SEEMA. "Medical Culture in Transition: Mughal Gentleman Physician and the Native Doctor in Early Colonial India." Modern Asian Studies 42, no. 5 (2008): 853–97. http://dx.doi.org/10.1017/s0026749x07002958.

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AbstractThe essay explores a Greco-Arabic healing tradition that arrived in India with the Muslims and evolved with the expansion of the Mughal Empire. It came to be known as unani in the sub-continent. It studies unani texts and its practitioners in the critical period of transition to British rule, and questions the idea of ‘colonial medicine’ being the predominant site of culture and power. It shows that in the decades immediately preceding the early 19th century British expansion, unani underwent a critical transformation that was triggered by new influences from the Arab lands. These chan

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Shahidani, Shahab, Mostafa Amiri та D. Gershon Lewental. "The Role of the Safavids in the Spread and Institutionalization of the Nastaʿliq Script". Journal of Persianate Studies 17, № 1-2 (2024): 149–88. https://doi.org/10.1163/18747167-bja10054.

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Abstract The development of calligraphy during the Safavid period was tied closely to the emergence of a new religious and national identity. Nastaʿliq, which had emerged in association with Persian literature and culture during the Il-khanid period, became increasingly popular for both artistic and administrative purposes under Safavid patronage, at which time nastaʿliq became the favored script for transcribing not only Persian literary manuscripts, but also Shiʿi literature. Its privileged position in Safavid political historiography, manuscript illumination, and epigraphy, both in an archi

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Sunera Imtiaz, Sumra Yousuf, Arfan Javaid Ansari, Syeda Mahwish Zahra, Hassan Ali Raza, and Moazzam Zahoor. "MULTAN CLOCK TOWER: ARCHITECTURAL RESEARCH AND CONSERVATION INSIGHTS ON BRITISH COLONIAL HERITAGE." Kashf Journal of Multidisciplinary Research 2, no. 07 (2025): 134–47. https://doi.org/10.71146/kjmr540.

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Multan has a tremendous heritage which is blend of its unique culture and tradition. It is notably rich in its architecture and the history. This city stretches deep into its antiquities. For almost a century, Pakistan has remained under the rule of British Empire. So, British Culture influenced the life and living of the people of Pakistan. During this period, a new form of architecture was developed which emerged the Islamic and Western Architecture in beautiful manners. This British Colonial Architecture in the form of residential bungalows, educational institutes, railway stations, civic b

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Sobia Shahzad and Dr. Sadia Arshad. "Dīn-e-Elāhī: The Politics of Religion during Mughal Sultanate." Al-Qamar 5, no. 1 (2022): 165–78. https://doi.org/10.53762/1get0p77.

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This article focuses on Emperor Akbar's manipulation and elevation of a new religion "Din-e-Elahi" to handle the state of political matters during his reign and that was, according to the Muslim orthodox, against the basic canons of Islamic scriptural message. Akbar is the most urbane and triumphant Emperor (1556-1605) in Mughal Empire (1525-1858). The period of Akbar's rule has been regarded as one of the most significant and incomparable periods in Indian history in particular regarding Hindu Muslim interaction. Akbar's motivation and intention behind this new configuration, and the alterati

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Islam, Sk Zohirul. "Six-Pointed Star Motif in Muslim Architecture of Bangladesh (Past Bengal) and Turkish Influence: An Historical Study." Bangladesh Journal of Multidisciplinary Scientific Research 2, no. 1 (2020): 40–47. http://dx.doi.org/10.46281/bjmsr.v2i1.565.

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With the rise of Islamic states as the dominant powers of India and Indian Sub- Continent (India, Pakistan and Bangladesh) and South Asia Sultanate and Mughal period (1200-1800 A.D.), by Turkish heroic figure (horsemen), Indian art was subjected to Islamic influence, resulting in a hybrid aesthetics as well as Indo- Islamic art which flourished to varying extends across south and southeast Asia. Bangladesh is world third largest Muslim majority country and situated in South Asia. So the main and primary identity of the notion is mosque architecture and then languages via culture in Bangladesh

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SUBRAHMANYAM, SANJAY. "On World Historians in the Sixteenth Century." Representations 91, no. 1 (2005): 26–57. http://dx.doi.org/10.1525/rep.2005.91.1.26.

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ABSTRACT This essay looks at a set of possible genealogies for the notion of ““world history”” by reading histories that were written on a world scale in the sixteenth century. It argues that such works were far more widely dispersed than has been hitherto suspected, and they were by no means a strictly European phenomenon; examples from Mexico, the Mughal empire, the Ottoman domains, and Poland all find their place in the discussion. Further, such histories formed part of a sphere of circulation of textual and visual materials on the scale of the planet. Finally, the relationship between such

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BELLENOIT, HAYDEN. "Between qanungos and clerks: the cultural and service worlds of Hindustan's pensmen, c. 1750–1850." Modern Asian Studies 48, no. 4 (2014): 872–910. http://dx.doi.org/10.1017/s0026749x13000218.

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AbstractThis paper argues that our understanding of the transition to colonialism in South Asia can be enriched by examining the formation of revenue collection systems in north India between 1750 and 1850. It examines agrarian revenue systems not through the prism of legalism or landholding patterns, but by looking at the paper and record-based mechanisms by which wealth was actually extracted from India's hinterlands. It also examines the Kayastha pensmen who became an exponentially significant component of an Indo-Muslim revenue administration. They assisted the extension of Mughal revenue

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Niaz, Ilhan. "A Survey of Proprietorship, Continental Bureaucratic Empires, and the Culture of Power, in South Asian History." Pakistan Development Review 45, no. 3 (2006): 327–39. http://dx.doi.org/10.30541/v45i3pp.327-339.

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This historical survey examines the relationship between proprietorship, state structure, and cultures of power, over the broad expanse of South Asian History. In doing so the focus is kept upon the major Indian empires (Maurya, Delhi Sultanate, Mughal, British). The paper maintains that in continental bureaucratic empires that manifest arbitrary cultures of power the rulers perceive the state and the country as a personal estate. Consequently, the level of insecurity even within the elite, which can be dispossessed by the ruler, is remarkably high. Pervasive insecurity means that the incentiv

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Kavuri-Bauer, Santhi. "From Stone to Paper: Architecture as History in the Late Mughal Empire by Chanchal B. Dadlani." Eighteenth-Century Studies 55, no. 2 (2022): 258–60. http://dx.doi.org/10.1353/ecs.2022.0012.

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Haidar, Mansura. ":The Empire of the Great Mughals: History, Art and Culture." Sixteenth Century Journal 38, no. 1 (2007): 255–57. http://dx.doi.org/10.1086/scj20478325.

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