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Religious policy

Aurangzeb was an orthodox Muslim ruler. Subsequent to the policies of his three predecessors, he endeavored to make Islam a dominant force in his reign. However these efforts brought him into conflict with the forces that were opposed to this revival. Aurangzeb was a follower of the Mujaddidi Order and a disciple of the son of the Punjabi saint, Ahmad Sirhindi. He sought to establish Islamic rule as instructed and inspired by him.

Sheikh Muhammad Ikram stated that after returning from Kashmir, Aurangzeb issued order in 1663, to ban the practice of Sati, a Hindu practice to burn a widow whenever her husband passed away. Ikram recorded that Aurangzeb issued decree:

"in all lands under Mughal control, never again should the officials allow a woman to be burnt".

Although Aurangzeb's orders could be evaded with payment of bribes to officials, adds Ikram, later European travellers record that sati was not much practised in Mughal empire, and that Sati was "very rare, except it be some Rajah's wives, that the Indian women burn at all" by the end of Aurangzeb's reign.

Historian Katherine Brown has noted that "The very name of Aurangzeb seems to act in the popular imagination as a signifier of politico-religious bigotry and repression, regardless of historical accuracy." The subject has also resonated in modern times with popularly accepted claims that he intended to destroy the Bamiyan Buddhas. As a political and religious conservative, Aurangzeb chose not to follow the secular-religious viewpoints of his predecessors after his ascension. He made no mention of the Persian concept of kinship, the Farr-i-Aizadi, and based his rule on the Quranic concept of kingship. Shah Jahan had already moved away from the liberalism of Akbar, although in a token manner rather than with the intent of suppressing Hinduism, and Aurangzeb took the change still further. Though the approach to faith of Akbar, Jahangir and Shah Jahan was more syncretic than Babur, the founder of the empire, Aurangzeb's position is not so obvious.

His emphasis on sharia competed, or was directly in conflict, with his insistence that zawabit or secular decrees could supersede sharia. The chief qazi refusing to crown him in 1659, Aurangzeb had a political need to present himself as a "defender of the sharia" due to popular opposition to his actions against his father and brothers. Despite claims of sweeping edicts and policies, contradictory accounts exist. Historian Katherine Brown has argued that Aurangzeb never imposed a complete ban on music. He sought to codify Hanafi law by the work of several hundred jurists, called Fatawa 'Alamgiri. It is possible the War of Succession and continued incursions combined with Shah Jahan's spending made cultural expenditure impossible.

He learnt that at Multan, Thatta, and particularly at Varanasi, the teachings of Hindu Brahmins attracted numerous Muslims. He ordered the subahdars of these provinces to demolish the schools and the temples of non-Muslims. Aurangzeb also ordered subahdars to punish Muslims who dressed like non-Muslims. The executions of the antinomian Sufi mystic Sarmad Kashani and the ninth Sikh Guru Tegh Bahadur bear testimony to Aurangzeb's religious policy; the former was beheaded on multiple accounts of heresy, the latter, according to Sikhs, because he objected to Aurangzeb's forced conversions. Aurangzeb had also banned the celebration of the Zoroastrian festival of Nauroz along with other un-Islamic ceremonies, and encouraged conversions to Islam; instances of persecution against particular Muslim factions were also reported.

Yohanan Friedmann has reported that according to many modern historians and thinkers, the puritanical thought of Ahmad Sirhindi inspired the religious orthodoxy policy of Aurangzeb.