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Babur
Mughal Emperor of Asia
al-ṣultānu 'l-ʿazam wa 'l-ḫāqān al-mukkarram
pādshāh-e ghāzī
Babur.jpg
Portrait of Babur
Reign 30 April 1526 (OS) — 26 December 1530 (OS)
Coronation Not formally crowned
Chagatay/Persian بابر
Titles Founder of the Mughal dynasty
Born February 23 [O.S. February 14] 1483
Birthplace Andijan, Farghana
Died January 5 [O.S. December 26 1530] 1531) (age 47)
Place of death Agra
Buried Bāgh-e Bābar, Afghanistan
Successor Humāyūn
Wives ʿĀʾisha Ṣultān Begum
Bībī Mubārika Yuṣufzay
Dildār Begum
Gulnār Āghācha
Gulrukh Begum
Maham Begum.
Ma'suma Begum
Nargul Āghācha
Sayyida Afaq
Offspring Humāyūn, son
Kāmrān Mirzā, son
Askarī Mirzā, son
Hindal Mirzā, son
Gulbadan Begum, daughter
Fakhru 'n-Nīsā, daughter
Altun Bishik, alleged son
Royal House Royal House of Timur
Dynasty Timurid
Father ʿUmar Sheykh Mirzā, ʿAmīr of Farghana
Mother Qutlaq Nigār Khānum
Religious beliefs Sunni Islam

Zahir ud-din Muhammad Babur (February 23 [O.S. February 14] 1483 — January 5 [O.S. December 26 1530] 1531) was a Muslim conqueror from Central Asia, Uzbekistan, Andijan who, following a series of setbacks, finally succeeded in laying the basis for the Mughal dynasty of India. He was a direct descendant of Timur through his father, and a descendant also of Genghis Khan through his mother.[1] Babur identified his lineage as Timurid and Chaghatay-Turkic, while his origin, milieu, training, and culture were steeped in Persian culture and so he was largely responsible for the fostering of this culture by his descendants, and for the expansion of Persian cultural influence in the Indian subcontinent, with brilliant literary, artistic, and historiographical results.[2][3]

Contents

Overview

Babur's name

Zāhir ud-Dīn Muḥammad (ﻇﻬﻴﺮ ﺍﻟﺪﻳﻦ محمد, also known by his royal titles as al-ṣultānu 'l-ʿazam wa 'l-ḫāqān al-mukkarram pādshāh-e ghāzī), is more commonly known by his nickname, Bābur (بابر).

According to Stephen Frederic Dale, the name Babur is derived from the Persian word babr, meaning "tiger", a word that repeatedly appears in Firdawsī's Shāhnāma[4][5] and had also been borrowed by the Turkic languages of Central Asia.[6] [7] This thesis is supported by the Royal Asiatic Society of Great Britain and Ireland, explaining that the Turko-Mongol name Timur underwent a similar evolution, from the Sanskrit word cimara ("iron") via a modified version *čimr to the final Turkicized version timür, with -ür replacing -r due to the Turkish vowel harmony (hence babrbabür).[8]

"At that time the Chaghatái (descendants of Genghis Khan) were very rude and uncultured (bázári), and not refined (buzurg) as they are now; thus they found Zahir-ud-Din Muhammad difficult to pronounce, and for this reason gave him the name of Bábar. In the public prayers (khutba) and in royal mandates he is always styled 'Zahir-ud-Din Bábar Muhammad,' but he is best known by the name of Bábar Pádisháh."
—Babur's cousin, Mirzā Muḥammad Haydar[9]

Contradicting these views, W.M. Thackston argues that the name cannot be taken from babr and instead must be derived from a word that has evolved out of the Indo-European word for beaver, pointing to the fact that the name is pronounced bāh-bor[10] in both Persian and Turkic, similar to the Russian word for beaver (бобр - bobr).

Sources for the biography

The main source for Babur's biography is a written account of his life, written by Babur himself. His memoirs are known as the Baburnama and are considered the first true autobiography in Islamic literature.

He wrote the Bāburnāma in Chaghatai Turkic, his mother-tongue, though his prose was highly Persianized in its sentence structure, morphology, and vocabulary.[4] The work gives a valuable impression of Babur's surrounding environment.[10]

"I have not written all this to complain: I have simply written the truth. I do not intend by what I have written to compliment myself: I have simply set down exactly what happened. Since I have made it a point in this history to write the truth of every matter and to set down no more than the reality of every event, as a consequence I have reported every good and evil I have seen of father and brother and set down the actuality of every fault and virtue of relative and stranger. May the reader excuse me; may the listener take me not to task."
Bāburnāma[11]

History of the text and translations

The memoirs were originally much more extensive than they are now. The gaps in the text, particularly those between 1508 to 1519 and from 1520 to 1525, are likely the result of quires during a storm. A year before his death Babur was reworking parts of his memoirs in 1528-29. His son and successor Humāyūn knew Chaghatay well and read his father's memoirs. Babur corresponded with him in that language, correcting his spelling and commenting on his style. His grandson Akbar was enthroned at the age of fourteen when Humayun died in 1556. The young emperor was raised by the regent, Bayram Khān, an Iranian statesman of whose father and grandfather had joined Babur's service. Bayram Khān himself wrote poetry in Chaghatay and Persian. His son, Abdul-Rahim, was fluent in Chaghatay, Urdu, and Persian and composed in all three languages. Using Babur's own text, he translated the Bāburnāma into Persian. The Chaghatay original was last seen in the imperial library sometime between 1628 and 1638 during Shah Jahāngīr's reign.

Biography

Background

The family tree of Babur

Babur was born on February 23 [O.S. February 14] 1483[12] in the town of Andijan, in the Fergana Valley which is in modern Uzbekistan. He was the eldest son of ʿOmar Sheykh Mirzā,[13] ruler of the Fergana Valley, and his wife Qutluq Negār Khānum, daughter of Yonus Khān, the ruler of Moghulistan.

Babur founder of the Mughal Empire that streched from Central Asia to India (photo from Turkey)

Although Babur hailed from the Barlas tribe which was of Mongol origin, his tribe had embraced Turkic[14] and Persian culture,[2][15][16] converted to Islam and resided in Turkestan and Khorasan. His mother tongue was the Chaghatai language (known to Babur as Turkī, "Turkic") and he was equally at home in Persian, the lingua franca of the Timurid elite.[17]

Hence Babur, though nominally a Mongol (or Moghul in Persian), drew much of his support from the Turkic and Iranian peoples of Central Asia, and his army was diverse in its ethnic makeup, including Persians (Tajiks or Sarts, as they were called by Babur),[10] Pashtuns, and Arabs as well as Barlas and Chaghatayid Turco-Mongols from Central Asia.[18] Babur's army also included Qizilbāsh fighters, a militant religious order of Shi'a Sufis from Safavid Persia who later became one of the most influential groups in the Mughal court.

Babur is said to have been extremely strong and physically fit. He could allegedly carry two men, one on each of his shoulders, and then climb slopes on the run, just for exercise. Legend holds that Babur swam across every major river he encountered, including twice across the Ganges River in North India.[19]

His passions could be equally strong. In his first marriage he was "bashful" towards ʿĀʾisha Ṣultān Begum, later losing his affection for her.[20]

Babur was an orthodox Sunni Muslim and occasionally voiced distaste at the "deviations" of Shia Muslims. Though religion had a central place in his life, Babur and his fellow princes wore their Islam lightly. He approvingly quotes a line of poetry by one of his contemporaries: "I am drunk, officer. Punish me when I am sober." Babur related that one of his uncles "was addicted to vice and debauchery. He kept a lot of catamites. In his realm, wherever there was a comely, beardless youth, he did everything he could to turn him into one. During his time this vice was so widespread, that to keep catamites was considered a virtue."

A scene from the Baburnama.

He gave up drinking alcohol two years before his death, and demanded that his court do the same. But he did not stop chewing narcotic preparations, and did not lose his sense of irony. He wrote:[21]

Everyone regrets drinking and swears an oath [of abstinence]; I swore the oath and regret that.

Military career

In 1495, At only twelve years of age, Babur obtained his first power position, succeeding his father as ruler of Farghana, in present-day Uzbekistan.[22] His uncles were relentless in their attempts to dislodge him from this position as well as many of his other territorial possessions to come.[23] Thus, Babur spent a large portion of his life shelterless and in exile, aided only by friends and peasants. In 1497, Babur attacked the Uzbek city of Samarkand and after seven months succeeded in capturing the city.[24] Meanwhile, a rebellion amongst nobles back home approximately 350 kilometers (200 miles) away robbed him of Farghana.[24] As he was marching to recover it, Babur's troops deserted in Samarkand, leaving him with neither Samarkand nor Fergana.

Portrait of Muhammad Shaybani, who defeated Babur in Samarkand in 1501

By 1501, he was ready again to regain control of Samarkand, but was shortly thereafter defeated by his most formidable enemy, Muhammad Shaybani, khan of the Uzbeks.[24][25] Samarkand, his lifelong obsession, was lost again. Escaping with a small band of followers from Fergana, for three years Babur concentrated on building up a strong army, recruiting widely amongst the Tajiks of Badakhshan in particular. In 1504, he was able to cross the snowy Hindu Kush mountains and capture Kabul[24] from the Arghunids, who were forced to retreat to Kandahar. With this move, he gained a wealthy new kingdom and re-established his fortunes and assumed the title of Padshah. In the following year, Babur united with Husayn Bayqarah of Herat, a fellow Timurid and distant relative, against the usurper Muhammad Shaybani.[26] However, the death of Husayn Bayqarah in 1506 delayed that venture. Babur instead occupied his allies' city of Herat, spending just two months there before being forced to leave due to diminishing resources.[26] Nevertheless, he marvelled at the intellectual abundance in Herat, which he stated was "filled with learned and matched men."[27], and became acquainted with the work of the Uzbek poet Mir Ali Shir Nava'i, who encouraged the use of Chagatai as a literary language. Nava'i's profiency with the language, which he is credited with founding,[28] may have influenced Babur in his decision to use it for his memoirs, Baburnama.

A brewing rebellion finally induced him to return to Kabul from Herat. He prevailed on that occasion, but two years later a revolt among some of his leading generals drove him out of Kabul. Escaping with very few companions, Babur soon returned to the city, capturing Kabul again and regaining the allegiance of the rebels. Muhammad Shaybani was defeated and killed by Ismail I, Safavid ruler of Persia, in 1510,[29] and Babur used this opportunity to attempt to reconquer his ancestral Timurid territories. Over the following few years, Babur and Shah Ismail I would form a partnership in an attempt to take over parts of Central Asia. In return for Ismail's assistance, Babur permitted the Safavids to act as a suzerain over him and his followers.[30] Conversely, Shah Ismail reunited Babur with his sister Khānzāda, who had been imprisoned by and forced to marry the recently-deceased Shaybani.[31] Ismail also provided Babur with a large wealth of luxury goods and military assistance, for which Babur reciprocated by adopting the dress and outward customs of the Shi'a Muslims.[citation needed] The Shah's Persia had become the bastion of Shia Islam, and he claimed descent from Imam Musa al-kazim, the seventh Shia Imam. Coins were to be struck in Ismail's name, and the Khutba at the Mosque was also to be read in his name. In effect, Babur was supposed to be holding Samarkand as a vassal territory for the Persian Shah, though in Kabul, coins and the Khutba would remain in Babur's name.

With this assistance, Babur marched on Bukhara, where his army were apparently treated as liberators, Babur having greater legitimacy as a Timurid, unlike the Uzbegs. Towns and villages are said to have emptied in order to greet him, and aid and feed his army. At this point Babur dismissed his Persian aide, believing them no longer needed. In October 1511 Babur made a triumphant re-entry into Samarkand, ending a ten year absence. Bazaars were draped in gold, and again villages and towns emptied to greet the liberator. Dressed as a Shia, Babur stood out starkly amongst the masses of Sunnis who had thronged to greet him. The original belief was that this show of Shi'ism was a ploy to garner Persian help which would soon be dropped. While it was indeed a ploy, Babur did not think it wise to drop the charade. His cousin, Haidar, wrote that Babur was still too fearful of the Uzbegs to dismiss the Persian aid. Though Babur did not persecute the Sunni community, to please the Persian Shah, he did not drop the show of collaboration with the Shia either, resulting in popular disapproval and the re-conquering of the city by the Uzbegs eight months later.

Conquest of Northern India

Writing in retrospect, Babur suggested his failure in attaining Samarkand was the greatest gift Allah bestowed him. Babur had now resigned all hopes of recovering Fergana, and although he dreaded an invasion from the Uzbeks to his West, his attention increasingly turned towards India and its lands in the east, especially the rich lands of the Delhi Sultanate

Babur claimed to be the true and rightful Monarch of the lands of the Lodi dynasty. He believed himself the rightful heir to the throne of Timur, and it was Timur who had originally left Khizr Khan in charge of his vassal in the Punjab, who became the leader, or Sultan, of the Delhi Sultanate, founding the lodi dynasty. The lodi dynasty, however, had been ousted by Ibrahim Lodi, a Ghilzai Afghan, and Babur wanted it returned to the Timurids. Indeed, while actively building up the troop numbers for an invasion of the Punjab he sent a request to Ibrahim; "I sent him a goshawk and asked for the countries which from old had depended on the Turk," the 'countries' referred to were the lands of the Delhi Sultanate.

Following the unsurprising reluctance of Ibrahim to accept the terms of this "offer," and though in no hurry to launch an actual invasion, Babur made several preliminary incursions and also seized Kandahar — a strategic city if he was to fight off attacks on Kabul from the west while he was occupied in India - from the Arghunids. The siege of Kandahar, however, lasted far longer than anticipated, and it was only almost three years later that Kandahar and its Citadel (backed by enormous natural features) were taken, and that minor assaults in India recommenced. During this series of skirmishes and battles an opportunity for a more extended expedition presented itself.

Upon entering the Punjab plains, Babur's chief allies, namely Langar Khan Niazi advised Babur to engage the powerful Janjua Rajputs to join his conquest. The tribe's rebellious stance to the throne of Delhi was well known. Upon meeting their chiefs, Malik Hast (Asad) and Raja Sanghar Khan, Babur made mention of the Janjua's popularity as traditional rulers of their kingdom and their ancestral support for his patriarch Amir Timur during his conquest of Hind. Babur aided them in defeating their enemies, the Gakhars in 1521, thus cementing their alliance. Babur employed them as Generals in his campaign for Delhi, the conquer of Rana Sanga and the conquest of India.

The section of Babur's memoirs covering the period between 1508 and 1519 is missing. During these years Shah Ismail I suffered a large defeat when his large cavalry-based army was obliterated at the Battle of Chaldiran by the Ottoman Empire's new weapon, the matchlock musket. Both Shah Ismail and Babur, it appears, were swift in acquiring this new technology for themselves. Somewhere during these years Babur introduced matchlocks into his army, and allowed an Ottoman, Ustad Ali, to train his troops, who were then known as Matchlockmen, in their use. Babur's memoirs give accounts of battles where the opposition forces mocked his troops, never having seen a gun before, because of the noise they made and the way no arrows, spears, etc. appeared to come from the weapon when fired.

These guns allowed small armies to make large gains on enemy territory. Small parties of skirmishers who had been dispatched simply to test enemy positions and tactics, were making inroads into India. Babur, however, had survived two revolts, one in Kandahar and another in Kabul, and was careful to pacify the local population after victories, following local traditions and aiding widows and orphans.

The battle with Ibrahim Lodi

Schlacht von Panipat.jpg

However, while the Timurids were united, the Lodi armies were far from unified.

Ibrahim was widely detested, even amongst his nobles, and it was several of his Afghan nobles who were to invite Babur's intervention. Babur assembled a 12,000-man army, and advanced into India. This number actually increased as Babur advanced, as members of the local population joined the invading army. The first major clash between the two sides was fought in late February 1526. Babur's son, Humayun (then aged 17), led the Timurid army into battle against the first of Ibrahim's advance parties. Humayun's victory was harder fought than the previous skirmishes, but it was still a decisive victory. Over one hundred prisoners of war were captured along with around eight war elephants. However, unlike after previous battles, these prisoners were not bonded or freed; by decree from Humayun, they were shot. In his memoirs, Babur recorded that "Ustad Ali-quli and the matchlockmen were ordered to shoot all the prisoners, by way of example; this had been Humayun's first affair, his first experience of battle; it was an excellent omen!" This is perhaps the earliest example of execution by firing squad.

Ibrahim Lodi advanced against him with 100,000 soldiers and 100 elephants; and though Babur's army had grown, it was still less than half the size of his opponents, possibly as few as 25,000 men. This was to be their main engagement, the First battle of Panipat, and was fought on April 21, 1526. Ibrahim Lodi was slain and his army was routed; Babur quickly took possession of both Delhi and Agra. That very day Babur ordered Humayun to ride to Agra (Ibrahim's former capital) and secure its national treasures and resources from looting. Humayun found the family of the Raja of Gwalior there — the Raja himself having died at Panipat — sheltering from the invaders, fearing the dreadful nature of the 'Mongols' from the stories that preceded their arrival. After their safety was guaranteed they gave Humayun their family's most valuable jewel, a very large diamond, which some believe to be the diamond which came to be called the Koh-i-Noor or "Mountain of Light'. It is thought that they did this to retain their Kingdom. Whether it was because of the gift or not, the family remained the rulers of Gwalior, though now under their new rulers the Timurids.

Babur, meanwhile, marched onward to Delhi reaching it three days after the battle. He celebrated his arrival with a festival on the river Jumna, and remained there at least until Friday (Jum'ah), when Muslim congregational prayers were said and he heard the Khutba, (sermon), read in his name in the Jama Masjid, a sign of the assumption of sovereignty. He then marched to Agra to join Humayun. Upon arrival Babur was presented with the fabulous diamond, and Babur reports that "I just gave it back to him", adding, "an expert in jewels said its value would provide two and a half days food for the whole world."

Battles with the Rajputs

Babur as Emperor, receiving a courtier

Although master of Delhi and Agra, Babur records in his memoirs that he had sleepless nights because of continuing worries over Rana Sanga, the Rajput ruler of Mewar. The Rajput lords had, prior to Babur's intervention, succeeded in conquering some of the Sultanate's territory. They ruled an area directly to the southwest of Babur's new dominions, commonly known as Rajputana as well as fortified dominions in other parts of northern India. It was not a unified kingdom, but rather a confederacy of principalities, under the informal suzerainty of Rana Sanga, head of the senior Rajput dynasty.

The Rajputs had possibly heard word of the heavy casualties inflicted by Lodi on Babur's forces, and believed that they could capture Delhi, and possibly all Hindustan. They hoped to bring it back into Hindu Rajput hands for the first time in almost three hundred and fifty years since Sultan Shah-al Din Muhammad of Ghor defeated the Rajput Chauhan King Prithviraj III in 1192.

Furthermore, the Rajputs were well aware that there was dissent within the ranks of Babar's army. The hot Indian summer was upon them, and many troops wanted to return home to the cooler climes of Central Asia. The Rajputs' reputation for valour preceded them, and their superior numbers no doubt further contributed to the desire of Babur's army to retreat.According to Babur's own calculations the potential strength of the Rajput army was much larger than that deployed by the Lodis at Panipat. Babur resolved to make this an extended battle, and decided to push further into India, into lands never previously claimed by the Timurids. He needed his troops to defeat the Rajputs.

Despite the unwillingness of his troops to engage in further warfare, Babur was convinced he could overcome the Rajputs and gain complete control over Hindustan. He made great propaganda of the fact that for the first time he was to battle non-Muslims, the Kafir, to the extent of taking a vow to abstain from drinking (a common fraction among his people) for the rest of his life to win divine favour, and declared the war against, Rana Sanga.

The two armies fought each other forty miles west of Agra at Khanwa. In a possibly apocryphal tale referred to in Tod's Annals and Antiquities of Rajasthan, Babar is supposed to have sent about 1,500 choice cavalry as an advance guard to attack Sanga[citation needed]. These were heavily defeated by Sanga's Rajputs. Babur then wanted to discuss peace terms[citation needed]. Sanga sent his general Silhadi (Shiladitya) to the parley. Babur is said to have won over this general by promising him an independent kingdom. Silhadi came back and reported that Babur did not want peace and preferred to fight.[citation needed]

Consolidation

With the exception of Rajputana which would only be pacified in the reign of his grandson, Akbar, Babar was now the undisputed ruler of Hindustan (a term which at that time referred to northwestern India and the Gangetic Plain), and he began a period of further expansion. Each of the nobles or Umarah he appointed was granted leave to set up his own army. And, to facilitate Babur's expansionist aims, many were granted lands yet to be conquered as jaghirs, freeing Babur from many of the problems involved in raising troops. Meanwhile he granted his own sons the provinces furthest away from his new centre of operations: Kamran was given control over Kandahar, Askari was to control Bengal and Humayun was to govern Badakhshan, perhaps the most remote province of Babur's expanding empire.

Babar, with the aide of Ustad Ali continuously used new technology to improve his army. In addition to guns, Babur and Ali tested new types of Siege weaponry, such as cannons, which Babur recalls as being capable of firing a large rock almost a mile (although, he records, its initial test did leave eight innocent bystanders dead). Alongside this, they developed Shells which exploded on impact.

Lavish lifestyle and final major battle

Late in 1528 Babur celebrated a great festival, or tamasha. All nobles from the different regions of his empire were gathered, along with any noble who claimed descent from Timur or Genghis Khan. This was a celebration of his Khanal, Chingissid lineage, and when guests were sat in a semicircle the farthest from Babur (who was, naturally, at the centre) was seated over 100 metres from him. The huge banquet involved giving presents and watching animal fights, wrestling, dancing and acrobatics. Guests presented Babur with tribute of gold and silver[citation needed], and were in turn presented with sword-belts and cloaks of honour (khalats). The guests even included Uzbegs (who under Shaybani Khan had ousted the Timurids from Central Asia and were now the occupiers of Samarkand) and a group of peasants from Transoxiana who were now being rewarded for befriending and aiding Babur before he was a leader.

After the festival, many of the other gifts given to Babur were sent to Kabul, "to adorn the ladies" of his family. Babur was far too generous concerning wealth, and by the time of his death the empire's coffers were almost empty; troops were even ordered to return a third of their income back to the treasury. He was known to cough up blood, had numerous boils on his person, suffered from Sciatica and also bled fluid from his ears. He was a heavy drinker[citation needed] and took hashish[citation needed], perhaps as a means of alleviating the various illnesses he suffered from. These substances were strictly forbidden by the orthodox doctrines of Islam, although in the Baburnama Babur does write without censure of relatives in Ferghana who indulged in strong liquor[citation needed]. Nevertheless, Babur, who had fought as a warrior for Islam, was now indulging in the forbidden (Haraam). The evening before the battle of Khanwua, he smashed his drinking cups vowing never to drink again - a vow he kept.

On May 6, 1529, Babur defeated Mahmud Lodi, Ibrahim's brother, who led an army of those disaffected with his rule, at the Battle of Ghaghra, thus crushing the last remnant of Lodi resistance in North India.

Last days

The Bagh-e Babur in Kabul where Babur is buried.

After Babar fell seriously ill, Humayun was told of a plot by the senior nobles of Babur's court to bypass the leader's sons and appoint Mahdi Khwaja, Babur's sister's husband, as his successor. He rushed to Agra and arrived there to see his father was well enough again, although Mahdi Khwaja had lost all hope of becoming ruler after arrogantly exceeding his authority during Babur's illness. Upon his arrival in Agra it was Humayun himself who fell ill, and was close to dying.

Babar is said to have circled the sick-bed, crying to God to take his life and not his son's. The traditions that follow this tell that Babur soon fell ill with a fever and Humayun began to get better again. His last words apparently being to his son, Humayun, "Do nothing against your brothers, even though they may deserve it."

He died at the age of 47 on January 5 [O.S. 26 December 1530] 1531, and was succeeded by his eldest son, Humayun. Though he wished to be buried in his favourite garden in Kabul, a city he had always loved, he was first buried in a Mausoleum in the capital city of Agra. Roughly nine years later his wishes were fulfilled by Sher Shah Suri[citation needed] and Babur was buried in a beautiful garden Bagh-e Babur in Kabul, now in Afghanistan. The inscription on his tomb reads (in Persian):

Tomb in Kabul.

If there is a paradise on earth, it is this, it is this, it is this![32]

Legacy

Babar's legacy was a mixed one. He is considered a national hero in Uzbekistan and Kyrgyzstan,[33] and is held in high esteem in Turkey and Afghanistan where he is buried.

Impact on Architecture

A view of the Babri Mosque, before its Ayodhya debate by Hindu nationalists. The Mosque is believed to have been commissioned by Babur.

Babar travelled the country, taking in much of the land and its scenery, and began building a series of structures which mixed the pre-existing Hindu intricacies of carved detail with the traditional Muslim designs used by Persians and Turks. He described with awe the buildings in Chanderi, a village carved from rock, and the palace of Raja Man Singh in Gwalior. He, was, however, disgusted by the Jain "idols" carved into the rock face below the fortress at Gwalior. Fortunately, the statues were not destroyed entirely, rather the faces and genitalia of the offending pieces were removed. (Modern sculptors have restored the faces).

To remind himself of the lands he had left behind, Babur began a process of creating exquisite gardens in every palace and province, where he would often sit shaded from the fierce Indian sun. He tried to recreate the gardens of Kabul, which he believed were the most beautiful in the world, and in one of which he would eventually be buried. Almost thirty pages of Babur's memoirs are taken up describing the fauna and flora of his Hindustan.

Babri Masjid

Babur is believed to have built Babri Masjid in Ayodhya. The existence of a temple at the same location is the center of dispute between Hindus and Muslims. While there are reports that Hindus & Muslims used to pray together, the mosque has been locked down since mid-1850s (Hindu prayers continue to date) due to the communal dispute and is pending judgment at the Allahabad High Court. The mosque in Ayodhya was demolished on 6th Dec 1992 by Kar Sevaks leading to rioting in several parts of India.

References

  1. ^ Mughal Dynasty at Encyclopædia Britannica
  2. ^ a b Lehmann, F.. "Memoirs of Zehīr-ed-Dīn Muhammed Bābur". Encyclopaedia Iranica. http://www.iranica.com/newsite/index.isc?Article=http://www.iranica.com/newsite/articles/unicode/v3f3/v3f3a066.html. Retrieved 2008-04-02. "His origin, milieu, training, and culture were steeped in Persian culture and so Babor was largely responsible for the fostering of this culture by his descendants, the Mughals of India, and for the expansion of Persian cultural influence in the Indian subcontinent, with brilliant literary, artistic, and historiographical results.". 
  3. ^ Robert L. Canfield, Robert L. (1991). Turko-Persia in historical perspective, Cambridge University Press, p.20. "The Mughals-Persianized Turks who invaded from Central Asia and claimed descent from both Timur and Genghis - strengthened the Persianate culture of Muslim India".
  4. ^ a b Dale, Stephen Frederic (2004). The garden of the eight paradises: Bābur and the culture of Empire in Central Asia, Afghanistan and India (1483-1530). Brill. pp. 15,150. ISBN 9004137076. 
  5. ^ An example from the section where Houshang, the son of Siamak is described: ترا بود باید همی پیشرو که من رفتنی‌ام تو سالار نو پری و پلنگ انجمن کرد و شیر ز درندگان گرگ و ببر دلیر Shahnameh, the Moscow edition.
  6. ^ Chisholm, Hugh (1910), The Encyclopedia Britannica
  7. ^ Thumb, Albert, Handbuch des Sanskrit, mit Texten und Glossar, German original, ed. C. Winter, 1953, Snippet, p.318
  8. ^ Journal of the Royal Asiatic Society of Great Britain & Ireland, Cambridge University Press, 1972. Snippet, p.104.
  9. ^ Tarikh-i-Rashidi: A History of the Moghuls of Central Asia. Elias and Denison Ross (ed. and trans.). 1898, reprinted 1972. ISBN 0700700218.  Full text at Google Books."
  10. ^ a b c Babur, Emperor of Hindustan (2002). The Baburnama: Memoirs of Babur, Prince and Emperor. translated, edited and annotated by W.M. Thackston. Modern Library. ISBN 0-375-76137-3. 
  11. ^ Wheeler M. Thackston, The Baburnama: Memoirs of Babur, Prince and Emperor, 2002,xxvii-xxix, The Modern Library
  12. ^ "Babar". Manas. University of California Los Angeles. http://www.sscnet.ucla.edu/southasia/History/Mughals/Babar.html. Retrieved 2008-04-02. 
  13. ^ "Mirza Muhammad Haidar". Silk Road Seattle. Walter Chapin Center for the Humanities at the University of Washington. http://depts.washington.edu/silkroad/texts/rash1.html. Retrieved 2006-11-07. "On the occasion of the birth of Babar Padishah (the son of Omar Shaikh)" 
  14. ^ Babur at Encyclopædia Britannica
  15. ^ "Timurids". The Columbia Encyclopedia (6th Ed. ed.). New York: Columbia University. http://www.bartleby.com/65/ti/Timurids.html. Retrieved 2006-11-08. 
  16. ^ For more information about the medieval Turko-Persian society of Central Asia and Iran, see Turko-Persian Tradition and Persianate society.
  17. ^ Iran: The Timurids and Turkmen at Encyclopædia Britannica.
  18. ^ Manz, Beatrice Forbes (1994). "The Symbiosis of Turk and Tajik". Central Asia in Historical Perspective. Boulder, Colorado & Oxford. p. 58. ISBN 0-8133-3638-4. 
  19. ^ Elliot, Henry Miers (1867–1877). "The Muhammadan Period". The History of India, as Told by Its Own Historians. John Dowson (ed.). London: Trubner. http://persian.packhum.org/persian//pf?file=80201014&ct=56. Retrieved 2008-04-02. "...and on the same journey, he swam twice across the Ganges, as he said he had done with every other river he had met with." 
  20. ^ "The Memoirs of Babur, Volume 1, chpt. 71". Memoirs of Zehīr-ed-Dīn Muhammed Bābur Emperor of Hindustan, Written by himself, in the Chaghatāi Tūrki. Translated by John Leyden and William Erskine, Annotated and Revised by Lucas King. Oxford University Press. 1921. http://persian.packhum.org/persian/main?url=pf%3Ffile%3D03501051%26ct%3D70%26rqs%3D187%26rqs%3D196. "Āisha Sultan Begum, the daughter of Sultan Ahmed Mirza, to whom I had been betrothed in the lifetime of my father and uncle, having arrived in Khojand, I now married her, in the month of Shābān. In the first period of my being a married man, though I had no small affection for her, yet, from modesty and bashfulness, I went to her only once in ten, fifteen, or twenty days. My affection afterwards declined, and my shyness increased; in so much, that my mother the Khanum, used to fall upon me and scold me with great fury, sending me off like a criminal to visit her once in a month or forty days." 
  21. ^ Pope, Hugh (2005). Sons of the Conquerors, Overlook Duckworth, pp.234-235.
  22. ^ Khair, Tabish (2006-01-06). Other Routes: 1500 Years of African and Asian Travel Writing. Signal Books. pp. 162. ISBN ISBN 1-904955-11-8. 
  23. ^ Lal, Ruby (2005-09-25). Domesticity and Power in the Early Mughal World. pp. 69. ISBN 0-521-85022-3. "It was over these possessions, provinces controlled by uncles, or cousins of varying degrees, that Babur fought with close and distant relatives for much of his life." 
  24. ^ a b c d Ewans, Martin (September 2002). Afghanistan: A Short History of Its People and Politics. HarperCollins. pp. 26–7. ISBN 0-06-050508-7. 
  25. ^ "The Memoirs of Babur". Silk Road Seattle. Walter Chapin Center for the Humanities at the University of Washington. http://depts.washington.edu/silkroad/texts/babur/babur1.html. Retrieved 2006-11-08. "After being driven out of Samarkand in 1501 by the Uzbek Shaibanids..." 
  26. ^ a b Brend, Barbara (2002-12-20). Perspectives on Persian Painting: Illustrations to Amir Khusrau's Khamsah. Routledge (UK). pp. 188. ISBN 0-7007-1467-7. 
  27. ^ Lamb, Christina (February 2004). The Sewing Circles of Herat: A Personal Voyage Through Afghanistan. HarperCollins. pp. 153. ISBN 0-06-050527-3. 
  28. ^ Hickmann, William C. (1992-10-19). Mehmed the Conqueror and His Time. pp. 473. ISBN 0-691-01078-1. "Eastern Turk Mir Ali Shir Neva'i (1441-1501), founder of the Chagatai literary language" 
  29. ^ Doniger, Wendy (September 1999). Merriam-Webster's Encyclopedia of World Religions. Merriam-Webster. pp. 539. ISBN 0-87779-044-2. 
  30. ^ Sicker, Martin (August 2000). The Islamic World in Ascendancy: From the Arab Conquests to the Siege in Vienna. pp. 189. ISBN 0-275-96892-8. "Ismail was quite prepared to lend his support to the displaced Timurid prince, Zahir ad-Din Babur, who offered to accept Safavid suzerainty in return for help in regaining control of Transoxiana." 
  31. ^ Briggs, John (1829). History of the Rise of the Mahomedan Power in India Till the Year A. D. 1612. "Shah Ismael at this time sent Khanzada Begum (Babur's sister) to him. This princess had been made prisoner at the capture of Samarkand by Sheebany Khan, who afterwards married her." 
  32. ^ Agrawal, Ashvini (1983-12-01). Studies in Mughal History. Motilal Banarsidass Publisher. ISBN 81-208-2326-5. 
  33. ^ Dust in the Wind: Retracing Dharma Master Xuanzang's Western Pilgrimage By 經典雜誌編著, Zhihong Wang, pg. 121

Additional references

External links

Babur
Born: 14 February 1483 Died: 26 December 1530
Regnal titles
Preceded by
None
Mughal Emperor
1526-1530
Succeeded by
Humayun

1911 encyclopedia

Up to date as of January 14, 2010

From LoveToKnow 1911

BABER, or Babar (1483-1530), a famous conqueror of India and founder of the so-called Mogul dynasty. His name was Zahir ud-din-Mahomet, and he was given the surname of Baber, meaning the tiger. Born on the 14th of February 1483, he was a descendant of Timur, and his father, Omar Sheik, was king of Ferghana, a district of what is now Russian Turkestan. Omar died in 1495, and Baber, though only twelve years of age, succeeded to the throne. An attempt made by his uncles to dislodge him proved unsuccessful, and no sooner was the young sovereign firmly settled than he began to meditate an extension of his own dominions. In 1497 he attacked and gained possession of Samarkand, to which he always seems to have thought he had a natural and hereditary right. A rebellion among his nobles robbed him of his native kingdom, and while marching to recover it his troops deserted him, and he lost Samarkand also. After some reverses he regained both these places, but in 1501 his most formidable enemy, Shaibani (Sheibani) Khan, ruler of the Uzbegs, defeated him in a great engagement and drove him from Samarkand. For three years he wandered about trying in vain to recover his lost possessions; at last, in 5504, he gathered some troops, and crossing the snowy Hindu Kush besieged and captured the strong city of Kabul. By this dexterous stroke he gained a new and wealthy kingdom, and completely re-established his fortunes. In the following year he united with Hussain Mirza of Herat against Shaibani. The death of Hussain put a stop to this expedition, but Baber spent a year at Herat, enjoying the pleasures of that capital. He returned to Kabul in time to quell a formidable rebellion, but two years later a revolt among some of the leading Moguls drove him from his city. He was compelled to take to flight with very few companions, but his great personal courage and daring struck the army of his opponents with such dismay that they again returned to their allegiance and Baber regained his kingdom. Once again, in 1510, after the death of Shaibani, he endeavoured to obtain possession of his native country. He received considerable aid from Shah Ismael of Persia, and in 1511 made a triumphal entry into Samarkand. But in 1514 he was utterly defeated by the Uzbegs and with difficulty reached Kabul. He seems now to have resigned all hopes of recovering Ferghana, and as he at the same time dreaded an invasion of the Uzbegs from the west, his attention was more and more drawn towards India. Several preliminary incursions had been already made, when in 1521 an opportunity presented itself for a more extended expedition. Ibrahim, emperor of Delhi, had made himself detested, even by his Afghan nobles, several of whom called upon Baber for assistance. He at once assembled his forces, 12,000 strong, with some pieces of artillery and marched into India. Ibrahim, with roo,000 soldiers and numerous elephants, advanced against him. The great battle was fought at Panipat on the 21st of April 1526, when Ibrahim was slain and his army routed. Baber at once took possession of Agra. A still more formidable enemy awaited him; the Rana Sanga of Mewar collected the enormous force of 210,000 men, with which he moved against the invaders. On all sides there was danger and revolt, even Baber's own soldiers, worn out with the heat of this new climate, longed for Kabul. By vigorous measures and inspiriting speeches he restored their courage, though his own heart was nearly failing him, and in his distress he abjured the use of wine, to which he had been addicted. At Kanwaha, on the 10th of March 1527, he won a great victory and made himself absolute master of northern India. The remaining years of his life he spent in arranging the affairs and revenues of his new empire and in improving his capital, Agra. He died on the 26th of December 1530 in his forty-eighth year. Baber was above the middle height, of great strength and an admirable archer and swordsman. His mind was as well cultivated as his bodily powers; he wrote well, and his observations are generally acute and accurate; he was brave, kindly and generous.

Full materials for his life are found in his Memoirs, written by himself (translated into English by Leyden and Erskine (London, 1826); abridged in Caldecott, Life of Baber (London, 1844). See also Lane-Poole, Baber (Rulers of India Series), 1899.


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