Jahanara and Roshanara: A study in history writing

At the height of its power, (in terms of spatial coverage, standardization of power, economic resources and legacy), the Mughal empire experienced the presence of two powerful women who wielded immense influence during and after their lives. These women were Jahanara and Roshanara Begum. Transitioning from Mughal Emperor Shah Jahan’s to Aurangzeb’s reign, they maintained a steady control over the empire through multifarious means. Their identities were crystallized in history for multiple reasons, and unraveling these reasons inevitably gives an insight into the many biases that inform history writing.

Jahanara Begum (1614-1681) lived a large portion of her life as the 'Padshah Begum' (imperial head of the imperial household, i.e. harem), while Roshanara Begum (1617-1671) exercised power as a Mughal princess (and a brief stint as the Padshah Begum). Their contribution to posterity ranged from architectural to spiritual pursuit. Roshanara is best remembered for the Roshanara Bagh (also her resting spot) that she commissioned and built in the present-day north Delhi while Jahanara Begum’s most significant contribution was the famous Chandni Chowk in Delhi and Jami Masjid in Agra. Jahanara is also well-known for her artistic and lyrical legacy: an avid follower of Moinuddin Chishti and a disciple of Mullah Shah Badakhshi, she wrote two biographies (Mu’nis al-Arwahand Risalah-i-Sahibiyah) among other literary pieces. Certainly, both the women were fabulously wealthy and resourceful. Reportedly, Jahanara was awarded more economic revenue through land grants and owned a slew of trading ships (like the famed Sahibi), which actively made her richer than even the heir apparent during Shah Jahan’s rule. 

 

Princess Jahanara. By Lalchand. Mughal, 1632. British Library

However, contemporary and subsequent writers often subverted these personalities to suit their own narrative. In fact, if looked at the trajectory of South Asian historiography, these sisters are probably the most misrepresented yet elusive personalities. The earliest information about them was provided by foreign (European) travelers who were visiting the empire. Namely, Niccolo Mannuci, Jean-Baptiste Travenier and Francois Bernier, their descriptions of the ‘exotic’ Mughal empire provided fringe information about Jahanara and Roshanara that formed the bedrock for many historians’ attempt to reconstruct their lives. Inevitably, the obsession with a rich empire, supplemented by their male and oriental perspective relegated them to be viewed through the lens of their male relatives- in this case, Shah Jahan, Dara Shikoh and Aurangzeb.         

Shah Jahan’s and Aurangzeb’s reign gained infamy due to the battle of succession that culminated in Dara Shikoh’s death.  The events surrounding it witnessed a heightened conflict between the sisters, with Jahanara siding with Shukoh and Roshanara siding with Aurangzeb. After Aurangzeb’s succession, Jahanara and Roshanara were portrayed as entering into an ego battle, with Aurangzeb being fonder of Jahanara, despite her opposition of him. Jahanara instead chose to side with Shah Jahan and spent almost two decades in penury and captivity besides him. This conflict colored a large part of historical narratives on the sisters, with their lives being viewed either from the angle of Aurangzeb-Dara Shikoh or Shah Jahan-Aurangzeb. Not to mention the bias of harem being repeatedly demonstrated as a subverted body of the powerful empire. Evidently, as reflected in their achievements, that wasn’t the absolute case.

If these two sisters are compared as well, Roshanara has barely received the limelight and has been portrayed in the same negative light that Aurangzeb was painted. Conveniently, historians negated the fact that fratricide was a repeated act, with Shah Jahan doing the same during his accession to power. Painting her as evil, barely any information is available about her life.

Luckily, this trend of historical writing is changing in recent decades with historical and non-fiction books such as. Domesticity and Power by Ruby Lal, Private Lives by Renuka Nath and Daughters of the Sun by Ira Mukhoty,  indulging in revisiting Jahanara and Roshanara without these biases. Newer aspects such as Jahanara’s Sufi thoughts are being explored. However, there is still much left to be desired. In the shadow of their light, other aspects such as “Who were the architects of Chandni Chowk?”, “How did the Medina port react to Sahibi?”, “What was Roshanara’s changes to Mughal policies during her brief tenure as Padshah Begum?” are still hidden. Hopefully, historians will be able to draw out more information about them in the near future.