Trade and industrial activities have been the mainstay of historical studies across various perio... more Trade and industrial activities have been the mainstay of historical studies across various periods of Indian history. This can be traced from ancient periods to colonial times. As Banaras is one of the veritable cities of Indian culture, its society and development continues to attract a great deal of attention from historians cutting across its timeframes since it enjoys a mythological and cosmic popularity for religious and pilgrimage purposes. The history of the city can be traced from as early as the beginning of the Janapada time till today as it has the vibrant culture, society and living tradition. The Islamic religion had reached Banaras as early as the 11th century as per the existing historical sources. In due course of time, this city became a nodal centre for trade and economic activities between eastern and western parts of India paving the way for major activities cutting across culture and society. Many works have been done on Banaras such as "Kashi Ka Itihasa" (1962) by Moti Chandra, a special chapter on Varanasi Silk in "Silk Brocades" (2003) by Yashodhara Agrawal, "Textiles of Banaras: yesterday and today" (2010) by Tarannum Fatma Lari, "Banaras in Transition" (2012) by K. P. Mishra, and "Woven textiles of Varanasi" (2014) by Jaya Jaitly. These works only focus on political history, textile technique and the process of fabric making of present day and trading activities in the eighteenth century; but trading position, textiles and other industrial activities of Banaras during the sultanate and the great Mughal are not placed. So, the present study tries to make an attempt to trace its development from the extension of trade and economic activities to the emergence of Banaras as a major city of culture and social activities. The focus will be mainly on the period between the thirteenth and seventeenth centuries which have not yet been adequately covered, and this is an initial attempt through which try to unfold some of the major historical transformation which occurred in medieval Banaras by using various historical evidences. The development of textile activities with its embroidery and production of copper pots, dishes, basins and the exchange of various agrarian goods will invariably become part of the present research. It also sees how Banaras became a central and major entrepot in India. Besides, the emergence of business activities and social networks, the region witnessed a range of multifarious activities covering all walks of life.
Sharqi Sultanate of Jaunpur (1394-1495) is not important owing to its political domination but is... more Sharqi Sultanate of Jaunpur (1394-1495) is not important owing to its political domination but is remarkable for its cultural and artistic contributions to India. Jaunpur became a centre of cultural and literary activities in fifteenth century. The bounty of Sharqi Sultans attracted scholars and Sufi saints not only from the other parts of India but also from abroad such as Persia. Although Sharqis were sayyid by origin, they were tolerant to other faiths also. This paved the way for flourishing a synthesis culture in mid-Gangetic areas. In fact, Sharqis made the way for the Mughals in the field of culture and education. Despite Sharqi Sultans, Bibi Raji, chief queen of Mahmud Shah Sharqi (1440-57) controlling political power culturally enriched Jaunpur. Although she was much active in politics, she played a significant role in the field of art and architecture of Jaunpur. Under her supervision many religious and secular buildings like Laldarwazah masjid of Jaunpur, Bibi Raji masjid of Banaras, some palaces, schools and colleges, and the bridge of Karanjakala were constructed. Her intention towards Sufi saints was very kind; she heartily respected them, and often visited at their khanqahs (hospices) to meet them; for their convenience she built mosques and khanqahs. Because of such type of works, she has an immortal position in the fifteenth century medieval India. In this paper an attempt is made to shed light on the works of Bibi Raji done in the sphere of art and cultural. It is also tried to highlight how she worked for the welfare of women.
Banaras also known as Varanasi (at present a district of Uttar Pradesh state, India)
was a sarka... more 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 contribu- tions 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 impor- tant 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-Mus- lims 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 infor- mation 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 sup- port of Mughals. Aurangzeb made many grants both cashes and lands to priests and scholars of Banaras. Keywords: Religious policy, farman, pundit, temples, Kashi Vishvanath and Au- rangzeb
Kashmir had a deep rooted historical tradition. It remained under a number of Hindu dynasties in ... more Kashmir had a deep rooted historical tradition. It remained under a number of Hindu dynasties in succession till 1339 AD, when a Muslim dynasty named Shahmiri came to power. It is obvious that without sufficient indigenous backing no dynasty could have remained in power for a long time. So, before the establishment of Muslim rule here, either there were surely the followers or supporters of Islam or the subjects were in trouble because of internal conflict of the ruler of this reign. Thus, Muslim power got an opportunity to establish its reign. In the subsequent period, the Chak dynasty came to power in 1554 and ruled over Kashmir till 1586. Their reign is a landmark in the history of Kashmir because it was the first Shi'a dynasty in the northern India. The rulers of this dynasty had played a significant role in spreading Shi'ism in Kashmir; because of their encouragement and patronage, a number of
Trade and industrial activities have been the mainstay of historical studies across various perio... more Trade and industrial activities have been the mainstay of historical studies across various periods of Indian history. This can be traced from ancient periods to colonial times. As Banaras is one of the veritable cities of Indian culture, its society and development continues to attract a great deal of attention from historians cutting across its timeframes since it enjoys a mythological and cosmic popularity for religious and pilgrimage purposes. The history of the city can be traced from as early as the beginning of the Janapada time till today as it has the vibrant culture, society and living tradition. The Islamic religion had reached Banaras as early as the 11th century as per the existing historical sources. In due course of time, this city became a nodal centre for trade and economic activities between eastern and western parts of India paving the way for major activities cutting across culture and society. Many works have been done on Banaras such as "Kashi Ka Itihasa" (1962) by Moti Chandra, a special chapter on Varanasi Silk in "Silk Brocades" (2003) by Yashodhara Agrawal, "Textiles of Banaras: yesterday and today" (2010) by Tarannum Fatma Lari, "Banaras in Transition" (2012) by K. P. Mishra, and "Woven textiles of Varanasi" (2014) by Jaya Jaitly. These works only focus on political history, textile technique and the process of fabric making of present day and trading activities in the eighteenth century; but trading position, textiles and other industrial activities of Banaras during the sultanate and the great Mughal are not placed. So, the present study tries to make an attempt to trace its development from the extension of trade and economic activities to the emergence of Banaras as a major city of culture and social activities. The focus will be mainly on the period between the thirteenth and seventeenth centuries which have not yet been adequately covered, and this is an initial attempt through which try to unfold some of the major historical transformation which occurred in medieval Banaras by using various historical evidences. The development of textile activities with its embroidery and production of copper pots, dishes, basins and the exchange of various agrarian goods will invariably become part of the present research. It also sees how Banaras became a central and major entrepot in India. Besides, the emergence of business activities and social networks, the region witnessed a range of multifarious activities covering all walks of life.
Sharqi Sultanate of Jaunpur (1394-1495) is not important owing to its political domination but is... more Sharqi Sultanate of Jaunpur (1394-1495) is not important owing to its political domination but is remarkable for its cultural and artistic contributions to India. Jaunpur became a centre of cultural and literary activities in fifteenth century. The bounty of Sharqi Sultans attracted scholars and Sufi saints not only from the other parts of India but also from abroad such as Persia. Although Sharqis were sayyid by origin, they were tolerant to other faiths also. This paved the way for flourishing a synthesis culture in mid-Gangetic areas. In fact, Sharqis made the way for the Mughals in the field of culture and education. Despite Sharqi Sultans, Bibi Raji, chief queen of Mahmud Shah Sharqi (1440-57) controlling political power culturally enriched Jaunpur. Although she was much active in politics, she played a significant role in the field of art and architecture of Jaunpur. Under her supervision many religious and secular buildings like Laldarwazah masjid of Jaunpur, Bibi Raji masjid of Banaras, some palaces, schools and colleges, and the bridge of Karanjakala were constructed. Her intention towards Sufi saints was very kind; she heartily respected them, and often visited at their khanqahs (hospices) to meet them; for their convenience she built mosques and khanqahs. Because of such type of works, she has an immortal position in the fifteenth century medieval India. In this paper an attempt is made to shed light on the works of Bibi Raji done in the sphere of art and cultural. It is also tried to highlight how she worked for the welfare of women.
Banaras also known as Varanasi (at present a district of Uttar Pradesh state, India)
was a sarka... more 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 contribu- tions 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 impor- tant 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-Mus- lims 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 infor- mation 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 sup- port of Mughals. Aurangzeb made many grants both cashes and lands to priests and scholars of Banaras. Keywords: Religious policy, farman, pundit, temples, Kashi Vishvanath and Au- rangzeb
Kashmir had a deep rooted historical tradition. It remained under a number of Hindu dynasties in ... more Kashmir had a deep rooted historical tradition. It remained under a number of Hindu dynasties in succession till 1339 AD, when a Muslim dynasty named Shahmiri came to power. It is obvious that without sufficient indigenous backing no dynasty could have remained in power for a long time. So, before the establishment of Muslim rule here, either there were surely the followers or supporters of Islam or the subjects were in trouble because of internal conflict of the ruler of this reign. Thus, Muslim power got an opportunity to establish its reign. In the subsequent period, the Chak dynasty came to power in 1554 and ruled over Kashmir till 1586. Their reign is a landmark in the history of Kashmir because it was the first Shi'a dynasty in the northern India. The rulers of this dynasty had played a significant role in spreading Shi'ism in Kashmir; because of their encouragement and patronage, a number of
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Papers by Parvez Alam
was a sarkar (district) under Allahabad Subah (province) during the great Mughals
period (1526-1707). The great Mughals have immortal position for their contribu-
tions 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 impor-
tant 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-Mus-
lims 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 infor-
mation 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 sup-
port of Mughals. Aurangzeb made many grants both cashes and lands to priests and
scholars of Banaras.
Keywords: Religious policy, farman, pundit, temples, Kashi Vishvanath and Au-
rangzeb
was a sarkar (district) under Allahabad Subah (province) during the great Mughals
period (1526-1707). The great Mughals have immortal position for their contribu-
tions 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 impor-
tant 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-Mus-
lims 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 infor-
mation 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 sup-
port of Mughals. Aurangzeb made many grants both cashes and lands to priests and
scholars of Banaras.
Keywords: Religious policy, farman, pundit, temples, Kashi Vishvanath and Au-
rangzeb