Gandhāran Studies, vol.
3 161
The Will of Aurangzeb (1658-1707): A Rare Document
M. Nasim Khan
The Great Mughal period is known, apart
from other, for its architectural splendour,
magnificent paintings and for its art and
crafts which reached to the highest of their
intellectual attainments and cultural and
religious attachments. The most prosperous
period in the field of art and letters is
considered as that of Aurangzeb, the last of
the six great Mughal emperors, who was
born in Dohad (Gujarat) and died in
Ahmadnagar, India. Aurangzeb, the third
son of Shah Jahan, remained posted on
important functions of governor of Deccan
to Ahmadabad from 1636 to 1644 but in
May 1644, he gave up his duties as the
Viceroy of Deccan and decided to live as
Faqir (poor, simple man) and took up a life
of prayer and self-disciplined life. But after
severe turbulence and fighting for power, he
returned to politics and the administration of
the empire.
Although some considered him as an
aristocratic warrior and an ambitious
personality who wanted to dominate and
had a less tolerance of other religions, he
always remained a great zealot of Islam who
constructed some of the most magnificent
religious buildings in the Mughal Empire
such as the Badshahi mosque in Lahore. He
is also known for his simple and virtuous,
intellectual and scholarly attitude and it was
during his period that developments were
seen in the fields of arts, letters and religion.
The practice of letter writing continued
throughout his life and his two basic
endeavours are the Fatāwa-e-Alamgiri and
the Ruqqat’āat-i-Almagiri and is also
known for transcribing two copies of the
Holy Qurān with his own hand and then
presented to Medina.
Aurangzeb died in February 1707, at the age
of 88, and according to his last Will, he was
buried in-the courtyard of the tomb of
Sheikh Zainuddin [at Rauza, near
Daulatabad] in a sepulchre built by the
Emperor in his own lifetime.
Very few references are available in regard
to the last Will of Aurangzeb and the most
important among these is the one recorded
by Maulvi Hamid-ud-Din in chapter 8 of his
hand-written book in Persian which explains
the life of Aurangzeb.
There is another Will of Aurangzeb in India
Office Library MS.1344 (Sarkar,
Aurangzeb, Vol. V, 201) and the main
theme of it is how to partition the empire
among his three surviving sons. Another
such Will is mentioned in "Ahkam-i-
Alamgiri” (Eng. Tr. J.N. Sarkar, Text in Ir.
Ms. 8b-10a)1.
A new specimen recording the last Will of
Aurangzeb and is written in Persian has
recently been noticed in a private collection
in Peshawar. The manuscript, seen for the
first time in 2005, may be one of the best
preserved specimens of such genre2.
1
These information are taken from
http://www.en.wikipedia.org. and
http://www.sikhiwiki.org.
2
I am very thankful to Mr. Shahdat Ali Bangash
and Miss Sabika Batool for helping me in the
translation of the manuscript to Urdu. I am also
thankful to Mr. Asim Amin for typing the Urdu
version.
Gandhāran Studies, vol. 3
The contents of the Will recorded by
Maulvi- Hamid-ud-Din are ten while in the
present specimen, they are twelve in
numbers. Moreover, there is a certain
difference between the contents of both the
specimens. The figures and names
mentioned in both the documents are also
not always the same.
The Will mentioned in the "Akkam-i-
Alamgir” is the closest to the present
document. The "Akkam-i-Alamgir”
preserves twelve points as it is the case in
our document. The contents are almost the
same except for the last part particularly the
twelfth point and the colophon where the
text of both the documents is different.
According to the colophon, the present
specimen was recorded by Ahqul Ibad
Muhammad Khan Ali in the month of
Rabiaul Awwal, in the year 1105 A.H. The
name of the author is, according to my
knowledge, not mentioned previously in any
literature.
The present manuscript consists of 13 pages
including the title page. May be one page is
missing in the middle because of the
incomplete text of the last part of point
seven (see below). The material is paper and
the original binding of the manuscript seems
lost; the hard cover is added later on.
Only the title, the first and the last page are
decorated with foliated, floral and other
designs. The rest of the pages are simple
and plain except for the margins added with
several parallel lines in different colours.
The joining of the pages shows a thick band
of purple colour. The writing style is Naskh
and is written with black ink while the title
of each of the content is in red.
The colour of the title is lapis lazuli blue on
gold with floral designs. The outer margin
162
as well as the central frame of the title page
is marked with a thin blue line while the
inner line of the frame is in green. In each
corner of the frame of the title page is a
design made of blue and gold. The top left
of the page is stamped with a squared seal;
the contents are not clear.
The first page is divided into two sections.
The upper section shows a superb
Arabesque design beautifully decorated
with various foliated and floral designs in
different colours and in gold.
The marginal lines are also in different
colours and in gold. The page in the right
middle is stamped with the same seal as do
on the title page.
The last page shows foliated designs in gold
and is stamped twice, once in the top left
corner and secondly in the colophon area.
According to the colophon the Will was
transcribed by Ahqul Ibad Muhammad
Khan Ali in the month of Rabiaul Awwal, in
the year 1105 A.H.
Title
Will of the King Aurangzeb Alamagir
presented to his Majesty Nawab Alamagir
Muhammad Khan Sahib Bahadur whose
prosperity and greatness (dignity, grandeur)
remains forever/eternal.
Second page
I start with the name of Allah, the most
merciful and forgiver.
Praise to be God and blessing on those
servants (of Him) who have become
Gandhāran Studies, vol. 3 163

sanctified and have given satisfaction (to considered near to harām (unlawful).
Him). Therefore, this amount should not be spent
on (my) shroud, etc.

First is for this sinner (i.e. myself) who is

sunk in sins, that arrangement of shroud and
burial (and) the holy tomb of Chestia (peace
be upon him) may be done, because those
who are drowned in (the ocean) of sin have
no other protection except His clean refuge.
This is a great honour for the prince Alijah.

Third, beside this if there is any need of

money, then take it from the agent6 of
Prince Alijāh; as he is the nearest heir
among my sons, and on him lies the
responsibility for the lawful or unlawful
property (mal) and this helpless (i.e. myself)
Second, a sum of fourteen rupees (and) will not be responsible for this, because the
twelve annas3 that is earned through sewing dead are in the hands of the survivors.
of caps is with Alia Begum4, the mahaldar.
Take the amount and spend it on the shroud
of this helpless (i.e. myself). And a sum of
three hundred rupees5 that is earned through
the wages of copying the Qurān has to be
given to faqirs on the day of my death. As
money received through copying Quran is

3
The amount mentioned in the Maulvi Hamid-ud-
Din record and Akammi Alamgiri is Four rupees
and two annas.
4
Maulvi-Hami-du-Din mentions Aya Beg who
was a servant of Aurangzeb. Aurangzeb had two
wives and at least four secondary wives or
concubinese (Awan 1994: 460-461) and we do not
know to whom Aurangzeb was referring to. It is
also possible that Alia Begum is any other intimate
person of Aurangzeb. The only known person
named Aliya Begum was the wife of Shah Jahan
who died in 1631 (Kurt 1967: 258).
5
In Maulvi Hami-ud-Din records and in the
Akkami Alamgiri, the amount is Three Hundred
6
and Five rupees. It is not clear to whom he is referring to.
Gandhāran Studies, vol. 3 164

Fourth, burry me (the one) who is
confounded/perplexed and astray, with bare
head because to bring any ruined sinner who
is conducted bare headed before the
Almighty King (i.e. God) is to be an object
of mercy.
posts till now no body among them has ever
turned away his face (abandon) from any
battle and slipping in their solid legs never
happened. Along this (moreover), they
never did any disloyalty (unrestrained) and
ingratitude. But (they are) too much
desirous of pleasure. (It is) difficult to
uphold with them, but one should uphold
and observe the way of equilibrium.

(You) should help elders of the nation more

Fifth, cover the top of my coffin with a
cloth called Kazi7 and avoid other novelty in
religion/schism of the rich people.
and respect them secretly. Apart from any
certain punishment for crime, there is no
way to forgive them. Never hurt them that
we have tried this nation too much. They are
keeping honour (courage) and loyalty and in
the way of truth...

(the last part is incomplete and most

probably one page is missing)

Sixth, those people who together with this

sinner (Aurangzeb), were away from their
houses, were killed in the far deserts and
wilderness, the lord of the country
(kingdom) look after their families and if
any manifest fault is also committed by
them, try to return them with forgiveness
and do favour them.

Seventh, in term of taking responsibility,

there is no one better than the Iranians.
During war and even occupying gracious

7
A kind of simple cloth.
Gandhāran Studies, vol. 3 165

Eight, the Sadat8, deserving respect, should Ninth, a human being is a slave of
be treated according to this Ayah “Say that I beneficence; these are the people who are
do not want recompense/reward of apostle the true verifier (or prove the truth of a
(Muhammad) except love for my relatives”. thing). Forgiveness in their favour is better
No deficiency should be kept in regard to than the punishment. Their harassment is
their respect and attention because love for anyhow a mistake.
this class results to apostleship (Risālat).
Never show delay in it (because) there is
prosperity in both religion and the world.
But should be careful not to exaggerate their
apparent rank that they are (then) to
surpass/superior and (become) desirous of
power. If (once) stuck to the rein (of
power), they causing regret but of no use
then (If power is given to them, it will be a
Tenth, if possible the ruler of a kingdom
cause of repentance).
should never sustain (spare) himself from an
act (moment) (Keep acting and never stay at
one place). To stay at one place is
apparently a comfort but it results thousand
of calamities and troubles; should abstain
from it.

Eleventh, do not trust your sons and never

treat them friendly because if Emperor
(Shah Jahan) had not treated Dara Shikoh in
this manner, this might not had happened.

8
Sadāt means the descendants of Muhammad and
is a plural of Sayyid means descendant of
Muhammad and the twelve Imām. They are:
Hazrat Imām Ali, Hazrat Imām Hassan, Hazrat
Imām Hussain, Hazrat Imām Zainul Abideen,
Hazrat Imām Baqir, Hazrat Imām Jafar Sadiq,
Twelfth, the Emperor of the kingdom
Hazrat Imām Mussa Qazim, Hazrat Imām Ali
Raza, Hazrat Imām Taqi, Hazrat Imām Naqi, should treat the distinguished people and old
Hazrat Imām Hassan Askari and Hazrat Imām attendants and servants with compassion
Mehdi.
Gandhāran Studies, vol. 3
and bear in mind amity. Do not hurt them
without any extreme political need because
with their contentment a lot of work can be
done. And for the reason of unhappiness, on
certain occasion (they) can be a source of
tension.
The twelve Wills (points) in
the name of twelve Imams
with blessing and sanctity are
completed/concluded.
Colophon: In the holy
month of Rabi-ul-Awwal, in
the year 1105 AH (this) is
written by Ihqarul Ibad
Muhammad Khan Ali.
166
References
Awan, M.T. 1994. History of India and
Pakistan 2, Part I (Great Mughals).
Lahore.
Bukhari, M.S. ?. A Guide to Gur’an Gallery.
National Museum, Department of
Archaeology and Museums,
Government of Pakistan.
Khan, A.N. 1993. Art of the Islamic Book.
Calligraphy, Painting and Book
Binding. An Extended Handbook to
the Collections of the National
Museum of Pakistan. Department of
Archaeology, Government of
Pakistan.
Kurz, Otto. 1967. A Volume of Mughal
Drawings and Miniatures. Journal of
Warburg and Courtauld Institutes 30:
251-271.
Rehmani, A. 1988. Introduction to
Manuscripts Gallery of Lahore
Museum. Lahore Museum Publication
Series No. 24.
http://www.en.wikipedia.org.
http://www.sikhiwiki.org.