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Gedung Sate was built to accommodate various architectural styles derived from local and foreign elements. The local elements have been widely studied, such as those relating to the architecture of 'Candi' on the island of Java. Many external elements are associated with the Moorish European style and that of the Dutch. However, according to the elements, it also indicates the existence of Indian Islamic architecture; the Mughal style. This study of the Islamic elements of Mughal India has not been pursued or presented any further. This study aims to identify the traces of Islamic architecture in the Gedung Sate, especially those derived from the Mughal, Moorish, and local styles. This research method used a qualitative approach by studying the morphology of Gedung Sate and Mughal or Moorish architecture to identify the relationship between their architectural elements. The results show that Gedung Sate does indeed show the use of Mughal architectural elements, especially in the outer layout and mass, processing of the figure section, and the ornamental exterior column. Meanwhile the Moorish influence is more visible in the processing of curved elements and column heads, also slender interior columns showing light elements. The idea of using Islamic architecture is carried out to represent the splendor in the typology of new buildings in Bandung. Indian architecture is used as the reference because it is considered to have a close relationship with Candi as an important resource in Java. [ABSTRACT FROM AUTHOR]

The emerging literary field of speculative and fantasy fiction in India has opened up possibilities for literature to address and rethink in new forms the issues of history, nationalism, and identity, as well as to engage critically with (often tabooed) topics of gender and sexuality. Many of these concerns are explored in the novel The Devourers (2015) by Indra Das. The Devourers is a Gothic horror story about shape-shifting monsters (werewolves), their lives and love-affairs in India through the span of several hundred years. While strategically situating the narrative in some of the most important historical periods of Indian history (the Mughal Empire, the British Raj, neoliberal contemporary India), the novel also carefully incorporates the notions of foreignness, monstrosity, sexual fluidity, colonial memory and hybridity in order to forge out a critical commentary on contemporary India. Therefore, taking into account novel's concerns and major topics I argue that The Devourers employs the imagery of a werewolf monster in order to comment on a current socio-political climate of India and its cultural anxieties concerning sexual and national identities, and to present an alternative version of Indian identity. [ABSTRACT FROM AUTHOR]

This article explores the use of dharmaśāstra in Mughal India through the case of a little-known seventeenth-century Persian translation of a dharmaśāstra text entitled Aḥkām-i awāmir wa nawāhī-yi mazhab-i hunūd (Legal rulings on commanding [right] and forbidding [wrong] of the legal school of the Hindus). The work, apparently completed in 1658 by a Kāyastha named Lāl Bihārī Bhojpurī, is a translation of the Yājñavalkya Smṛti together with the Mitākṣarā and includes lavish praise of Aurangzeb ʿĀlamgīr (d. 1707). I investigate the broader context in which the Aḥkām was produced and argue that this work represents an effort to delineate the boundaries of a separate legal space for Hindus from the standpoint of a munshī committed to Persianate culture and the ethos of Mughal imperial service. Persian dharmaśāstra translations later came to play a role in British colonial efforts to codify Hindu law for use in the administration of justice. The prior engagements with dharmaśāstra in the Persian language are suggestive of a more complex background to such colonial enterprises than modern scholarship has hitherto identified. [ABSTRACT FROM AUTHOR]

Mughal chronicles frequently refer to royal Mughal infants being entrusted to wet nurses for breastfeeding and nurturing. The women chosen for this purpose were invariably the wives of important Mughal officials. It was believed that the quality of milk the baby received determined its future disposition. Therefore, these nurses needed to possess desirable psychological qualities and moral temperaments. They were accorded a high status and usually established a lasting relationship with their charges. As a result, the children of the emperor developed a close association with their wet nurses and their families who, in turn, became the staunchest supporters of their wards. The success, influence, and prestige of these families depended on the political fortune of the royal child they had cared for. If the prince became an emperor, they gained immense power and prestige both in life and death. They were honoured with elaborate funerals and buried in imperial tombs. This article argues that the rationale behind the use of wet nurses by Mughal royalty during Emperor Akbar's reign was not simply a medical or physiological one, it was equally a political instrument for forging ties between prominent families and royalty. [ABSTRACT FROM AUTHOR]

Between 1562 and 1579, the third Mughal emperor Akbar undertook 17 pilgrimages to the Sufi shrine of Muinuddin Chishti in Ajmer in western India. This article analyses them as a form of peripatetic kingship. It studies specific actions of the emperor in and around Ajmer to show how they articulated a specific understanding of monarchy, one that derived legitimacy from the spiritual authority of Sufi masters and sacred sites. It then shows how the strategic location of the town of Ajmer allowed the young emperor to use it as a base for military expansion and political consolidation in western and central India. It also discusses how the journeys allowed Akbar to carry out vital facets of imperial governance, like exploring the realms, forging alliances with local chieftains, and creating public infrastructure. They also served as a public site for the performance of kingship and sovereignty. The final portion of the article explains how a paradigmatic shift in the conceptualisation and performance of Mughal kingship—whereby the ideal of monarchy as a product of Sufi charisma and Islamic piety made way for more universalist and millenarian ideals—brought a sudden end to the pilgrimages after 1579. [ABSTRACT FROM AUTHOR]

The Sufi Muslims spread Islam throughout the subcontinent, guiding every section of the society towards the true teachings of Islam and also presenting the best practical examples of Islamic teachings. However, in the last period of the Delhi Sultans, there was a proliferation of counterfeit Sufis who generally became a source of error and disbelief in the society. Although at the beginning of the Mughal period, the Qadri and the Chishtia orders were spread all over the subcontinent, many hoax Sufis began making a profound impact here during this period too. This later emerged in the form of various movements and orders like the Mughal emperor Akbar, during his reign, introduced the divine religion or Din-e-Ilahi for various reasons. Madariya, Mahdia, Roshniya, Zakaria, Jalalia and Kak were some other noteworthy misleading movements and orders of that time which caused a large number of Muslims to go astray. This article contains a brief historical overview of the movements and orders of those deviant Muslim Sufis and a brief account of the important efforts of religious scholars who spent their lives in reforming the deviant religious ideas and misguidance. [ABSTRACT FROM AUTHOR]

The study of Mughal history has relied extensively on manuscript sources in Persian language, especially court chronicles, travelers' tales, biographical dictionaries, and statistical accounts. Visual evidence, to the limited extent it is identified for study, tends to focus on court paintings, monumental architecture, or exceptional regalia left by royals. This essay breaks new ground by introducing a less elite source with striking visuals that helps to challenge dominant explanations of social change in eighteenth-century India. The source is the Persian diary of a lower-level Mughal bureaucrat named Itimad Ali Khan titled Mirat-ul Ḥaqaiq or Mirror of Events. Produced in the 1720s and acquired by East India Company official James Fraser during his stay in Gujarat, the compendium is now held at the Bodleian Library at Oxford University. We begin by highlighting the cultural environment within which the Mirat-ul Ḥaqaiq was produced, and then present a conjectural interpretation of some stunning and unusual border art set across eight folios of the manuscript. Critical to this effort is an altogether new translation of the 71 lines of poetry that accompany the colorful illustrations. The art sequence tells the tale of a powerful and overconfident Cat King who is unexpectedly defeated by mice underlings. Despite recent scholarship that emphasizes eighteenth-century India as a period of continuity, growth, and economic prosperity, we suggest that for those directly involved in Mughal administration like Itimad Ali Khan, the spirit of the age felt more like one of social decline and political disorder boldly expressed by the topsy-turvy imagery of mice devouring cats. [ABSTRACT FROM AUTHOR]

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 toward Mughals and the centuries-old Muslim culture in India, compared to how both historic rulers are viewed and represented by right-wing Hindu nationalists: Muslim Indians seem to be made part of the "other" rather than a part of an inclusive interpretation of the Indian "self." [ABSTRACT FROM AUTHOR]

The administrative system during Iran's Safavid and India's Mughal empires had a complex structure. During that era, writing, recording, and dispatching of royal decrees as well as administrative, judicial, revenue figures, and rulings were carried out by three administrative divisions dealing with composition, execution, and judiciary. Such documents are exiting in two primary and secondary forms and their compositions are varied based on their themes. The components of documents are also distinguished in terms of their header, seal, and monogram. To prevent any type of forgery, they went through lengthy and complicated stages. These documents show the evolution of the bureaucratic system in both dynasties and were issued for purposes such as appointments, grants, exemptions, contracts, treaties, and so on. The research method applied in the present research is based sources extracted from library and archival materials and then the court documents of both Safavid and Mughals were compared and analyzed through the descriptive-analytical method. Research findings show that different administrative units were under the supervision of the minister (vazir), the second powerful figure after the King, who in fact led state, financial and judicial affairs. Although both dynasties had common roots, they created one of the most effective executive systems of their time by upgrading those prevalent in previous empires. [ABSTRACT FROM AUTHOR]

Thousands of runaways left the Portuguese empire during the early modern period, but very little is known about the lived experience of this diverse group of individuals after they fled. This article questions the framework of analysis that reduces such a complex social phenomenon to the overarching category of "informal empire," while testing the hypothesis that the issue of the archive lies at the core of the practice of global microhistory. A set of primary sources in Portuguese, Dutch, English, Marathi, and Persian is analyzed at close range to reconstruct the choices, motivations, and hesitations of a specific group of "Portuguese" – mostly dark-skinned mestiços of modest origin – who served as mercenaries in north-western Deccan. I argue that studying the networks of these mercenaries ultimately reveals localized forms of endurance and adaptation to rapid and disruptive changes brought about locally by imperial rivalry and long-distance commerce. [ABSTRACT FROM AUTHOR]

Noor Jahan (d: 1055/1645) is he most favourite empress of king Jahangir. She was appericiated and supported by her parents and husband. She had a brilliant role in politics, economics especially cutural development of Hindustan as she loved fine Arts, Architecture, gardening, dress designing, hunting, shooting and innovations in jewllery. Noor Jahan enjoyed the height of power when she was surrounded by loyal men in which included her family members also. She died in 1645AD, after 18 years of Jahangir's death. Her tomb lies in Shahdara, lahore. This writeup narrates a brief view on some prominent phases of this brave empress. [ABSTRACT FROM AUTHOR]

Akbarnama is a major primary source in the study of Mughal history. It is criticized by various historians, as a flattery of a senior courtier for the emperor of Hindustan, Akbar. However, we cannot deny its importance and the rich information that it provides about the contemporary times of Akbar's rule. This paper would explore Akbarnama as a political tool that legitimized Akbar's rule and established him as a balanced ruler. It would explore the various tenets of Akbar's character that has been highlighted through some events throughout his period of reign via text and paintings. [ABSTRACT FROM AUTHOR]

Copyright of Indialogs, Spanish Journal of India Studies is the property of Universitat Autonoma de Barcelona and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article discusses the field of Persianate studies and its growth over the past decade. It focuses on the Persianate world region throughout history, examining collective identities that are overlapping and concentric. The article highlights various books and edited volumes that contribute to the understanding of Persianate identity and its evolution over time. It also explores various topics related to Persianate culture and history, including the role of tradition and memory in shaping Persian Muslim identity, the impact of the Mongol conquests, the Timurid era and its intellectual networks, and the Ottoman redefinition of the caliphate. The article also discusses the influence of Persianate Islamicate culture on regions such as Bengal, Kashmir, and Mughal India, and the role of Persian translations of Sanskrit classics in the Mughal Empire. It concludes by mentioning the reception of Persianate Sufism in China and the poetry of two lesser-known women writers. [Extracted from the article]

Leonard Blussé and Femme Gaastra, eds., I On the Eighteenth Century as a Category of Asian History: Van Leur in Retrospective i (Aldershot, 1998), 1-11. 2 Shimada notes Blussé's argument on the eighteenth century as a "Chinese century" (iii-iv). See Leonard Blussé, 'Chinese Century: The Eighteenth Century in the Chinese Sea Region', I Archipel i , 58, No. 3 (1999), 107-29. 3 Contemporary Dutch researchers have great difficulty understanding the plethora of Dutch East India Company sources. Footnotes 1 For further reference, Leonard Blussé and Femme Gaastra wrote an extensive analysis of Van Leur's thesis in 1998. [Extracted from the article]

This research aims to reveal the main factors underlying the glory of the Mughal Islamic empire by using a qualitative approach with a descriptive method. Data are collected through literature study of books and ebooks. The results of the research prove that: Jalaluddin Muhammad Akbar was the first Muslim ruler who could maintain his position for a long time, not merely to fulfill his personal ambitions but to take advantage of his position as a king to unite all Mughal society under his rule. To realize the vision, Akbar must legitimize his government and build a strong military superiority among his pluralistic society. The sulh-i-kul or tolerance for all policy that he implemented became a driving tool for several subsequent policies such as the abolition of the jizyah, the establishment of ibadat-khana, and the application of din-i-Ilahi to unite the Mughal community in building a superpower empire based on universal tolerance. Without the basic ideology of sulh-i-kul, the Mughal society could not have become a famous empire back then. Penelitian ini bertujuan untuk mengetahui faktor utama yang melandasi kejayaan kerajaan Islam Mughal dengan menggunakan pendekatan kualitatif dengan metode deskriptif. Metode pengumpulan data menggunakan studi pustaka dari buku, ebook dan sejenisnya. Hasil penelitian membuktikan bahwa: Jalaluddin Muhammad Akbar merupakan penguasa muslim pertama yang dapat mempertahankan kerjaaan Islam dalam waktu lama. Hal ini tidak semata-mata untuk memenuhi ambisi pribadinya tapi untuk memanfaatkan posisinya sebagai raja dalam menyatukan semua masyarakat Mughal di bawah kekuasaannya. Untuk mewujudkan visi tersebut, Akbar harus melegitimasi pemerintahannya serta membangun superioritas militer yang kuat diantara masyarakatnya yang majemuk. Kebijakan Sulh-i-Kul atau toleransi kepada semua yang diterapkannya mampu menjadi alat penggerak beberapa kebijakan berikutnya seperti penghapusan jizyah, pendirian ibadat-khana, dan penerapan din-i-Ilahi untuk menyatukan masyarakat Mughal dalam membangun kerajaan yang superpower berdasarkan toleransi. Tanpa ideologi dasar sulh-i-kul ini belum tentu masyarakat Mughal kala itu dapat menjadi kerajaan yang masyhur.

This article uses writings of the French traveler François Bernier (d. 1688) on race as an inroad into the question of locating race in Mughal India. I explore Mughal discourses of alterity through an examination of Persian writings from various genres composed during the long seventeenth century. In contrast to Bernier, these writings do not offer concepts equivalent to that of race. However, by invoking narratives of descent from Noah's son Ham, ideas of climatic and physiognomic humoralism, and the attribution of physical qualities or character traits to social groups, these works engage in practices of racialization while also at times undermining them. [ABSTRACT FROM AUTHOR]

The history of Aurangzeb's reign for 50 years from 1658 to 1707 CE is an indelible part of the history of India. The Mughal Empire grew in the east and south of India, so did the religious persecution of the infidels. Their temples were demolished and their religious practices were put to end. The objective of this article is to carry out a geographical study of desecration of temples during his rule and find the possible reasons behind it. The study takes help from books written during his reign by the office bearers in his administration translated into English. Aurangzeb was of the view that temples can be desecrated any time as they cannot walk. He did issue several orders, specific as well as general, for the destruction of places of worship of the worthless infidels. The study concludes that the state of Rajasthan has witnessed the highest number of temple desecrations under his rule. From the first Muslim invasion till the modern times, the vandalism and desecration of places of worship of infidels seems to be inspired by the Islamic concept of Sunnah —which means following the sayings, teachings and doings of the Prophet. [ABSTRACT FROM AUTHOR]

Various types of labour providers were employed at the Mughal imperial dining spaces and kitchens that provided food for everyday consumption and on the occasion of feasts. These labour service providers can be classified into two broad categories: the imperial officers in charge of the kitchen and allied departments (such as the water and beverages department), and the domestic servants including food servers, cupbearers and cooks. The location of the kitchen and dining spaces determined which gender and what sartorial fashions would be allowed there. The duties performed by all these service providers, the etiquette they were expected to follow, the knowledge, skills and concomitant training they had to acquire were intrinsically linked to the salient notion of food as the conduit for shaping one's inner-self. It was believed that the food one consumed affected the body's humoral composition and brought about a qualitative – physiological and psychological – change in the being of the consumer. [ABSTRACT FROM AUTHOR]

The nature of service and submission in Mughal India was starkly different from modern times. The rhetoric of complete submission to the person of the Emperor guided the social relations of all orders. A reflection of this must have been experienced at the level of the household service gentry. Important elements in this service class were chelas (freed male slaves), sahelis (freed slave-girls) and khwajasaras (eunuchs). All three sections had an ambiguous placement in the social order. The chelas and sahelis were in principle free but their social realities and the nature of their services were similar to that of slaves. Eunuchs, on the other hand, provided widely varied services, ranging from administrative duties to mere harem attendance. The conditions of all these groups depended largely on the interactions between them and their immediate masters. The paper explores the dynamics of the varying nature of social realities and mobility experienced by these different sections, locating them within class and gender contexts. [ABSTRACT FROM AUTHOR]

In this article, Mughal understandings of their own past are reconstructed from the standpoint of Mughal paramountcy in around 1700. That was the moment of the empire's greatest territorial reach, when it knew no peer nor threat. To reconstruct contemporary understandings of how this situation came about, histories of the Mughal empire composed by governing officials of the time are analysed using a novel approach rooted in a particular distinction between constants and contingencies. These understandings allow us to recapture the political sociology of empire as apprehended by the Mughal elites. The article's findings are of value for two reasons. Narrowly construed, they help fill a lacuna in mainstream views on Mughal historiography, traditionally dominated by Akbar and his reign, and imbued with the logic of decline (and of its corollary, the transition to colonialism). More broadly, because of the weight accorded to knowledge of the past in the formation of Mughal ruling elites, the findings provide fresh insights into the cognitive framework within which these elites operated at a moment recognized as highly significant then, and in retrospect. [ABSTRACT FROM AUTHOR]

This paper offers a study of Mullā Farīd and Mullā Ṭayyib, two astronomers active in several North Indian courts in the first half of the seventeenth century. The lives and works of these two brothers illustrate the central role of mathematical astronomy and astrology in the science of the time and its use by Indian Muslim nobility. They also document the familiarity of Indian Muslim scholars with Indic astrology and its practice in Muslim milieux. Mathematical astronomy was very much alive in seventeenth-century Mughal India, and Persian-writing scholars were commenting and revising the astronomical data and mathematics transmitted from the Maragha and Samarqand schools of astronomy. Their intellectual activities are also better understood in the context of the avid interest in occult sciences cultivated by early modern Persianate societies, and more particularly by the Mughal court. Mathematical astronomy was nurtured for the precise purpose of casting horoscopes and creating astrological almanacs. Astrological practices in North-Indian courts, including Delhi, the Mughal imperial capital, were evidently mixed and flavoured with elements from both Islamicate and Indic traditions. Knowledge was widely shared across languages and scientific interests went well beyond religious denominations. Crucially too, the exchange between the Persian and the Sanskrit scholastic worlds was sponsored by Mughal patrons and resulted in scientific translations from one language to the other. [ABSTRACT FROM AUTHOR]

The article explores humor as a coping mechanism for social trauma in ancient Indian drama and Mughal courtly writings. It highlights how author argues that humor, including scandalous satire, serves as a cultural necessity with political and cultural implications, providing relief and a collective way to address tensions and traumas that can't be expressed elsewhere.

This article is an attempt to add a mathnawī of the sixteenth century Mughal India composed by a Mughal poet and noble, Mīrzā Khanjar Beg, for his contemporary ruler, Akbar, to the vast treasure of what is known as the advice literature or Mirror for Princes. The article deals with the content, structure, and style of the mathanwī, and contextualises it in contemporary partisan politics along with an emphasis on its features as an advice book for rulers. [ABSTRACT FROM AUTHOR]

The relations between the Islamic empires of the early modern period—the Ottomans, the Safavids, and the Mughals—have long been the subject of research, as have been the links between each of them and Europe. The present paper adopts a different approach, addressing the relations between them and Central and Eastern Europe as part of a single geopolitical continuum. This is done by focusing on the events of the late 1630s—the Safavid-Mughal conflict over Kandahar and the Ottoman-Safavid Treaty of Zohāb (1639)—and the Polish-Lithuanian Commonwealth's interest in them, as well as how these issues are reflected in the sources, including Polish intelligence reports and Safavid and Mughal chronicles. Such an examination shows not only the scope of interest of various state actors in global affairs, but also offers us a glimpse into the intertwined political relations of early modern Eurasia. [ABSTRACT FROM AUTHOR]

This article discusses the rise and fall of sacred kingship throughout history, focusing on the distinction between immanentist and transcendentalist models of power. The authors argue that immanentism, which involves an enchanted universe and rulers with priestly roles, was prevalent in early societies. Transcendentalism emerged later and sought to reform and constrain sacred kingship through ethical principles. The article explores various examples from different regions, including South Asia, Mesopotamia, China, and Egypt, to illustrate the usurpation of divine authority by human rulers. It also highlights the ongoing relevance of sacred kingship in contemporary Indigenous politics and the ways in which modern statecraft continues to resurrect aspects of sacred kingship. The article concludes by suggesting that modern societies should learn from the past and strive for humility in order to promote peaceful coexistence and egalitarianism. [Extracted from the article]

Copyright of KADEM Journal of Women's Studies is the property of Women & Justice Association / Kadin & Demokrasi Dernegi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Sulh-i kull or 'Total Peace' with all religions was a policy introduced by the Mughal empire in South Asia in the late sixteenth century. It was a radically accommodative stance for its day, especially when compared to the intolerant manner in which other Muslim and Christian polities of the early modern world dealt with religious difference. This article introduces a new perspective on Mughal Total Peace by arguing that it was meant to solve a long-standing problem created by the monotheistic ban on oaths sworn on non-biblical deities. Such a ban restricted the ability of Muslim kings to solemnize peace treaties with their non-monotheist rivals and subjects. In the second half of the article, I examine two pre-Mughal cases, from the eleventh century (Mahmud of Ghazna) and the seventh century (the prophet Muhammad), respectively, to explore what other, less 'total', mechanisms were invented to suspend this ban and enable oath-taking and solemn peace-making between monotheist and non-monotheist. In effect, I use the Mughal case to highlight a specific issue that shaped political theology in Islam over the long term. [ABSTRACT FROM AUTHOR]

This article argues that ṣulḥ-i kull (peace for all) as a specific term was introduced in the 1590s by a small group of avant-garde Neoplatonists who worked at the court of the Mughal emperor Akbar. It was only in the following century that ṣulḥ-i kull developed into the ethos that became the ideological mainstay of Mughal rule both internally, for its administrative elites, and externally, vis-à-vis their main rivals: the Uzbeks in Central Asia and the Safavids in Iran. The early stages in the making of this ideology can be followed in some detail by studying Akbar's neglected millennial history, the Tarikh-i Alfi. In fact, this vast Mughal world history demonstrates that apart from Neoplatonic akhlāq, there was another important building block that so far has been missing altogether in the making of ṣulḥ-i kull, that is, the practical model of the Pax Mongolica, as established under Chinggis Khan, the most famous of Mughal ancestors. Most crucially, it is in the Tarikh-i Alfi that we find the legacies of Persianate akhlāq and Mongol yasa (law) married to each other. In fact, it was through akhlāq that the peace of the Mongols became the Mughal peace for all. [ABSTRACT FROM AUTHOR]

This paper brings the 1858 trial of 82 years old Mughal Emperor Bahadur Shah Zafar into the mainstream international law. It discusses the aesthetical aspects of Zafar's trial, who was tried as a British Subject, despite being the Indian sovereign. The paper argues that the trial was used as a tool to colonise India. It also points out the treatment given to Zafar post his arrest, when he was displayed to the Europeans 'like a beast in a cage'. It highlights the confusing nature of the trial which was, at times, presented as an enquiry. Moreover, it tells Zafar's story from his point of view. The paper also highlights the blind-spots in the subject of international law where Zafar's trial finds no mention. It provokes readers to question their understanding of colonialism by pointing out the well-known nature of trial of Warren Hastings, but the obscurity surrounding Zafar's trial. [ABSTRACT FROM AUTHOR]

The civil service of Pakistan has roots in the B.C. period when well comprehensive centralized administrative structure of the state was established under the Maurya Empire. The administrative structure including the civil service grew under the different dynasties of Delhi Sultanate and Mughal Empire. However, with the advent of the English in the subcontinent, various legislations were passed for introducing and strengthening civil service on modern patters. The Government of India Act 1935 was adopted as Interim Constitution of newly created country Pakistan. The Act contained provisions reading the civil service and provided constitutional safeguards to the members of the civil service. The first constitution of Pakistan enforced in 1956 continued constitutional safeguards, however, it proved short lived when the Martial Law was imposed in the country in October, 1958. The next constitution 1962 continued almost same safeguards. However, such constitutional safeguards, as provided in two earlier constitutions, were taken away when constitution 1973 was effected from 14th August, 1973. It does not mean that the constitution is without provisions regarding the civil service. The Majlis-e-Shoora and the provincial legislatures were empowered to make legislation on the matters relating to civil service within their respective jurisdiction which established the civil service on sound footings. [ABSTRACT FROM AUTHOR]

This article explores the phenomenon of madness in sixteenth-century north India among Sufi saints called majẕūb s. By focusing on three Indo-Persian Sufi hagiographies (taẕkirāt)—ʿAbd al-Ḥaqq Dihlawī's Akhbār al-Akhyār (1591), ʿAbd al-S̱amad Akbarābādī's Akhbār al-Aṣfiyā (1608), and Ghaus̱ī Shaṭṭārī Mānḍwī's Gulẕār-i Abrār (1613)—I argue that madness was central to how majẕūbs in the early Mughal period performed their spiritual ecstasy, wisdom, and miraculous behaviors. Majẕūbs also defied Sufi norms through their bodily comportment, and leveraged their insanity to subvert the authority of Mughal and other regional rulers. Therefore, majẕūbs challenge our normative understanding of ṭarīqa -based Sufism in early modern South Asia. [ABSTRACT FROM AUTHOR]

Copyright of Revista Universitaria de Historia Militar (RUHM) is the property of Centro de Estudios de la Guerra and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)