Aurangzeb tried to prove himself as an ideal Muslim ruler. But in the seventeenth century, neither was it possible to establish a completely Islamic kingship principle, nor did Aurangzeb. His kingship is reflected in his letters and in his practical policies.
1. Kingship: Divine Gift
He also believed in the divine principle of kingship. But the extent to which he believed the trusteeship in his words to Shahjahan is questionable. Because, ignoring the rebellion of Akbar II and the fatwas of four Maulvis, he considered kingship as a divine gift. How strong the dynastic power had become due to the determined efforts of the Mughal emperors. The success of Aurangzeb also proves that the Mansabdar or Umra did not have the courage to displace the emperor and sit on the throne himself. After Aurangzeb, when the Mughal kingship was in decline and the umrah became powerful, the kingship revolved around someone from the Mughal dynasty. Aurangzeb was jealous of his power and was never ready to share it with anyone. He maintained a certain distance with everyone, because, like Balban, he also knew that 'kingship does not know fraternity'. He grabbed the power by proving this theory 100%. He never trusted anyone and eventually considered even his own sons to be untrustworthy and suffered the consequences.
2. The King: A Divine Instrument
Although Aurangzeb call himself the servant of the Prophet, but he continued to consider himself as a divine instrument, who was selected by God as the emperor. Since, the Mughal emperor was recognized as a divine institution, hence obedience to the emperor was considered a political and religious ritual. Therefore, all the Mughal emperors, including Aurangzeb, considered themselves to be the chosen representatives of God, who had superhuman qualities and who were successful in achieving leadership by divine grace. He had a firm belief that the sure and complete loyalty of his subjects to him is a divine gift, not the gift of Ulama, or Umrah or the basis of any election is responsible for it.
3. Ruler: Trustee of the State
When Shah Jahan declared Aurangzeb's control over the treasury illegal after the war of succession, he was undermining the principle of Mughal kingship by declaring him a 'traitor'. But, in his reply, Aurangzeb, while defining his principle of Kingship, wrote that the property and funds of the state are only for the benefit of the community. He was declaring himself as the 'trustee' or custodian of the community with the right to control the fund. He writes to his father that taking possession of other's property is against Muslim belief. The royal property and funds are meant for the welfare of the people only, the state is not a hereditary personal property. He said that just as the Supreme Father is the protector of the entire human world, similarly the ruler as his representative is only a 'PRAJA PALAK' as a guardian (trustee).
4. Policy: Emphasis on Zawabits
Aurangzeb wanted to prove himself as an ideal Muslim ruler by running the state on the basis of Shariat, but he did not compromise with the power and integrity of the kingship. He did not accept the submission of the Caliph or any other ruler. For political reasons, he also punished the Muslim rulers. To broadcast his political power, he fought with the Muslims of the South in the same way as with the Marathas. Hindu and Muslim soldiers fought together in these wars. Much has been said and written on Aurangzeb's religious beliefs, but it is also true that, as much importance Aurangzeb gave to Shari'a or Muslim Law, he also gave it to Zawabits. He kept the Ulama under control and never compromised on the power and integrity of the monarchy. He was also insistent on fair justice like the rest of the Mughal emperors.
5. Kingship in Practice : Great Riddle : Zinda Pir/living saint : Modest Clerk
The character of Aurangzeb is a great puzzle. He was called 'Zinda Pir" because he was such a great 'Namazi" that he did not forget to offer Namaz even in the middle of the war. He earned money for his personal expenses by sewing caps and copying the Quran, before his death he had four rupees two annas for sewing caps, while he had three hundred and five rupees from the copy of the Quran. Aurangzeb's lifestyle may be fine for a saint but not for one who has to take political decisions. Aurangzeb has been tirelessly described as a harsh administrator, who did not deal with himself or with those close to him. But this obstinacy of Aurangzeb reflects the mind of Philip II of Europe who was certainly very diligent but in mending old locks. Aurangzeb not only wasted time but also destroyed the happiness and peace of the empire. He practically could not take good decision in Rajput policy, South policy and religious policy.
Anyhow, in the last days of this great emperor, his kingdom had become decadent and his successors, who were not as capable as him, completely failed to control this decadent trend.
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