Aurangzeb presented the jaziya, be that as it may, alerts Satish Chandra, “it was not intended to be a financial weight for constraining Hindus to change over to Islam, for its frequency was to be light.” For this affirmation Satish Chandra gives two bits of evidence, so to state. In the first place, “ladies, youngsters, the incapacitated, the destitute, that is, those whose wage was not as much as the method for subsistence, were exempted similar to those in taxpayer driven organization.
” How could even Aurangzeb have claimed an assessment from those “whose pay was not as much as the method for subsistence?” And why might he correct a prejudicial and mortifying expense from the individuals who were in taxpayer supported organization, that is, from the individuals who were at that point serving his interests and those of the Islamic State?
The second evidence that Satish Chandra gives is that “truth be told, just an inconsequential segment of Hindus changed their religion because of this assessment” – yet could that not have been a result of the firm connection of Hindus to their confidence, on account of their diligence as opposed to in light of the benevolence of Aurangzeb?
The jaziya was not implied either to meet “a troublesome money related circumstance”. Its reimposition was actually, says Satish Chandra, “both political and ideological in nature.” Political as in “it was intended to rally the Muslims for the guard of the State against the Marathas and the Rajputs who were ready to fight, and perhaps against the Muslim States of Deccan, particularly Golconda, which was in cooperation with the unbelievers.