Search Results - "Mughal emperors"

Characteristics And Influences Of Mughal Islamic Ornamentation Of The 17th Century: A Case Study Of Wazir Khan And Badshahi Mosque by Zahra, Fatima

“…It specifically explored the influences of the 17th-century Western and Eastern art forms on the ornamentation of the Wazir Khan and Badshahi Mosques built by Mughal emperors. The two mosques are not only significant for the study just because they were constructed during the Mughal period under Shahjahan and Aurangzeb emperors, who are famous for their architectural interests, but also because they are on the UNESCO world heritage tentative List from 1993. …”
Get full text
Get full text

The Taj: an architectural marvel of an epitome of love? by Islam, Arshad

“…The Taj Mahal is not just an architectural feat and an icon of luminous splendour, but an epitome of enormous love as well. The Mughal Emperor Shahjahan (1592-1666) built the Taj Mahal, the fabulous mausoleum(rauza), in memory of his beloved queen Mumtaz Mahal (1593-1631). …”
Get full text
Get full text

The Taj: an architectural marvel of an epitome of love? by Islam, Arshad

“…Taj Mahal of India is not just an architectural feat and an icon of luminous splendor but an epitome of enormous love as well. The Mughal Emperor Shahjahan (1592-1666) got built the Taj Mahal, the fabulous mausoleum (rauza) in the memory of his beloved queen Mumtaz Mahal (1593-1631). …”
Get full text
Get full text

The Backlash in Delhi: British Treatment of the Mughal Royal Family following the Indian “Sepoy Mutiny” of 1857 by Islam, Arshad

“…It was a war fought by the common people, men and women, soldiers and chieftains alike under the banner of the last Mughal Emperor of India, Bahadur Shah Zafar (reigned 1837–1857). …”
Get full text
Get full text

Shaykh Ahmad Sirhindi (971/1564-1034/1624): A socio religious reformer of Mughal India by Islam, Arshad

“…Shaykh Ahmad Sirhindi,also known as Mujaddid-i alf-i thani,was a well-known Sufi of the Naqshbandi order in 16th-17th century Mughal India.The period during which he lived has been seen by many as a challenging period for the Muslim intelligentsia, in the wake of numerous religious experiments carried out by the Mughal Emperor Akbar (r. 1556-1605).The religious classes, perceiving these experiments as attacks on Islam, tried to find politically pragmatic solutions to deal with the cir cum stances.Shaykh Ahmad Sirhindi also sensed the danger ahead and tried to instill an intellectual awakening among Muslims.He not only discussed socio-religious and political matters, but also tried to in culcate the Islamic ethos and restore Islamic shariah in everyday lives.He was well versed in Islamic sciences and tasawwuf (Sufism), and as a result of his efforts to awaken Muslims from their political and religious stupor, he came to be known as the Revivalist of the Second Millennium(Mujaddid-i alf-i thani).He attempted to halt the waning of the influence of the Muslim religious classes in India by trying to enact an Islamic renaissance and the implementation of a more orthodox interpretation of Islamic shariah than that espoused by the Mughal authorities.He had unique ideas for transforming the ruling elite and the society.His thoughts and the politico-religious ideas of renewal (tajdid) and revival of the prophetic tradition (ihya al-sunnah) are found in his Maktubat,Ithbatal-Nubuwah, Radd-i Rawafid and Ma’arifLaduniyah and other writings.This paper examines Shaykh Ahmad Sirhindi’s political and religious thoughts and ideas from his Arabic and Persian writings, including secondary works in Urdu and English.…”
Get full text

Shaykh Ahmad Sirhindi (971/1564-1034/1624) : A Socio-Religious Reformer Of Mughal India by Arshad Islam, Islam

“…Shaykh Ahmad Sirhindi,also known as Mujaddid-i alf-i thani, was a well-known Sufi of the Naqshbandi order in 16th-17th century Mughal India.The period during which he lived has been seen by many as a challenging period for the Muslim intelligentsia, in the wake of numerous religious experiments carried out by the Mughal Emperor Akbar (r. 1556-1605). The religious classes, perceiving these experiments as attacks on Islam, tried to find politically pragmatic solutions to deal with the circumstances. …”
Get full text
Get full text
Get full text