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Meryem-uz-Zamanî

Meryem-uz-Zamanî ;[1]Mukhia, Harbans. India's Islamic Traditions, Islam in Kashmir (Fourteenth to Sixteenth Century). The Medieval History Journal, New Delhi, 2004, s. 126. - 19 Mayıs 1623), Ayrıca Jodha Bai adıyla da bilinir.,[2]Houghteling, Sylvia. The Emperor's Humbler Clothes: Textures of Courtly Dress in Seventeenth-Century South Asia. Ars Orientalis, 2017, s. 103. üçüncü Babür imparatoru Ekber'in baş eşi ve en sevdiği karısıydı.[3]Hindu Shah, Muhammad Qasim. Gulshan-I-Ibrahimi. 1569–1612, s. 143.[4]Mehta, Jaswant Lal. Advanced Study in the History of Medieval India. Sterling Publishers Pvt. Ltd, s. 222.[5]Ashirbadi Lal, Srivastava. Medieval Indian Culture. Universal Publications, 1964, s. 184.[6]Chaudhary, S.N. Roy. Restoration of Split Milk. Gyan Publishing House, 2011, s. 77.[7]Ahloowalia, B. S.. Invasion of the Genes: Genetic Heritage of India. Strategic Book Publishing, 2009, s. 130. Ekber'ın hükümdarlığı döneminde Padişah begüm unvanını taşıyan tek kadındı ve bu görevi Akbar'ın 1605'teki ölümüne kadar sürdürdü. İmparatorluğun en güçlü ve etkili kadınlarından biriydi. Ayrıca kırk üç yıllık (1562–1605) görev süresiyle Babür İmparatorluğu'nun en uzun süre görev yapan Hindu imparatoriçesidir.[8]Faruqui, Munis D.. The Princes of the Mughal Empire, 1504-1719. Cambridge University Press, 27 Ağustos 2012.

Rajput prensesi olarak doğan[9]Aftab, Tahera. Inscribing South Asian Muslim Women: An Annotated Bibliography & Research Guide. Brill Publishers, 2008, s. 44. siyasi zorunluluklar nedeniyle babası Amer'in Raja Bharmal'ı tarafından Ekber ile evlendirildi.[10]Chandra, Satish. Medieval India: from Sultanate to the Mughals. Har-Anand Publications, 2005, s. 111-112.[11]chief, Bonnie G. Smith. The Oxford Encyclopedia of women in world history. Oxford University Press, 2008, s. 656. Ekber ile evliliği, Ekber'in dini ve sosyal politikalarında kademeli bir değişime yol açtı. Modern Hint tarih yazımında, genişleyen çok etnikli ve çok dinli bir imparatorluk içinde Ekber'in dini farklılıklara hoşgörüsünü ve kapsayıcı politikalarını örnekleyen kişi olarak kabul edilir.[11]chief, Bonnie G. Smith. The Oxford Encyclopedia of women in world history. Oxford University Press, 2008, s. 656. Olağanüstü bir güzelliğe sahip olduğu söylenir[12]Pillai, Manu S.. The Courtesan The Mahatma And The Italian Brahmin Tales From Indian History. Westland Publications Limited, 2019.[13]Tarikh-i-Salim Shahi. 1829. ve hem zarafeti hem de zekasıyla tanınırdı. Ekber'in hareminde önemli bir yere sahipti ve Ebü’l-Fazl el-Allâmî'nin sözleriyle imparatorluk hareminde yüksek bir rütbeye sahip olan Ekber'in kıdemli eşiydi.[14]Fazl, Abul. Ain-I-Akbari. 1590, s. 49.[15]Mukherjee, Soma. Royal Mughal Ladies and Their Contributions. Gyan Books, 2001, s. 128.

Meryem-uz-Zamanî, Babür İmparatorluğu'nun imparatoriçe eşi ve kraliçe annesi olarak geçirdiği süre boyunca birçok ayrıcalığa sahip olan entelektüel,[16]Fazl, Abul. The Akbarnama. ASIATIC SOCIETY OF BENGAL, 1907, s. 242. sevimli, nazik[17]Badayuni, Abdul Qadir. Muntakhab-ut-Tawarikh. 1590. ve hayırlı bir kadın[14]Fazl, Abul. Ain-I-Akbari. 1590, s. 49. olarak tanımlanır.[18]: "With a blue-blooded Rajput princess in the harem, there came about a radical change in the style of life in the palace and at the court.' Jodha Bai was as good-looking as she was tactful. Warm-hearted liberalism added lustre to her physical charm. Akbar respected her. So did everybody else. Maham Anga, in particular, became very fond of her. Soon she became a centre around which life in the palace revolved. Akbar (king of hindustan) often consulted her on important matters; her responses were invariably high-minded and above partisanship. An equation of complete trust gradually developed between the two. The future greatness of Akbar was in no small measure due to the large-heartedness of Jodha Bai. With a lesser person in her place, the story of the reign of Akbar might have been different." Ekber'in gözdesiydi, önemli bir kişisel servete sahipti ve zamanının en zengin kadınlarından biri olarak kabul ediliyordu.[3]Hindu Shah, Muhammad Qasim. Gulshan-I-Ibrahimi. 1569–1612, s. 143.[19]Ruby Lal and Ira Mukhoty on the powerful women of Mughal Empire. 25 Ocak 2019.[20]The Oxford Encyclopedia of Women in World History. Oxford University Press, 2008, s. 656.[21]Khan, Ahmad Nabi. Pakistan archaeology no.7. 1970, s. 123.[22]Havell, E. B. (Ernest Binfield). The history of Aryan rule in India from the earliest times to the death of Akbar. New York, Frederick A. Stokes company, 1918, s. 463.[23]Schimmel, Annemarie. The empire of the great Mughals: history, art and culture. Reaktion Books, 2004, s. 148.[24]Srivastava. A.l.. A Short History Of The Akbar The Great. 1957, s. 22.[25]Mohammada, Malika. The Foundations of the Composite Culture in India. Aakar Books, 2007, s. 300. Babür İmparatorluğu'nun en üretken kadın tüccarı olarak kabul edilir ve Babür kadınlarının yeni genişleyen dış ticaret işindeki rolünün belirlenmesine yardımcı olmuştur.[26]Findly, Ellison Banks. Mughal Women. American Oriental Society, s. 233.[27]: "About this time, Jahangir's own immediate family experienced some changes. His mother, the charismatic and adventurous Hindu widow of Akbar, Maryamuzzamani, died early in the summer of 1623 in Agra and was buried in a tomb in Sikandra near her husband, Akbar. Maryamuzzamani had played an important social role in Jahangir's life by hosting most of his family celebrations at her own home, and she had, in the larger arena, helped chart the role of Mughal women in the newly expanding business of foreign trade. Though Jahangir must have grieved immensely at her death, his notice of it in his memoirs was very short, saying only that “I trust that Almighty God will envelop her in the ocean of His mercy.” She was the last in the illustrious series of parents to die in this period, and her death came, strangely, only four years before Jahangir's own." Ekber'in hayatta kalan en büyük oğlu ve nihai halefi Cihangir'in annesi ve Şah Cihan'ın büyükannesidir.

Dış bağlantılar

Kaynakça

  1. 1.Mukhia, Harbans. India's Islamic Traditions, Islam in Kashmir (Fourteenth to Sixteenth Century). The Medieval History Journal, New Delhi, 2004, s. 126.
  2. 2.Houghteling, Sylvia. The Emperor's Humbler Clothes: Textures of Courtly Dress in Seventeenth-Century South Asia. Ars Orientalis, 2017, s. 103.
  3. 3.Hindu Shah, Muhammad Qasim. Gulshan-I-Ibrahimi. 1569–1612, s. 143. archive.org
  4. 4.Mehta, Jaswant Lal. Advanced Study in the History of Medieval India. Sterling Publishers Pvt. Ltd, s. 222. books.google.com
  5. 5.Ashirbadi Lal, Srivastava. Medieval Indian Culture. Universal Publications, 1964, s. 184. archive.org
  6. 6.Chaudhary, S.N. Roy. Restoration of Split Milk. Gyan Publishing House, 2011, s. 77.
  7. 7.Ahloowalia, B. S.. Invasion of the Genes: Genetic Heritage of India. Strategic Book Publishing, 2009, s. 130. books.google.com
  8. 8.Faruqui, Munis D.. The Princes of the Mughal Empire, 1504-1719. Cambridge University Press, 27 Ağustos 2012. books.google.com
  9. 9.Aftab, Tahera. Inscribing South Asian Muslim Women: An Annotated Bibliography & Research Guide. Brill Publishers, 2008, s. 44.
  10. 10.Chandra, Satish. Medieval India: from Sultanate to the Mughals. Har-Anand Publications, 2005, s. 111-112.
  11. 11.chief, Bonnie G. Smith. The Oxford Encyclopedia of women in world history. Oxford University Press, 2008, s. 656. archive.org
  12. 12.Pillai, Manu S.. The Courtesan The Mahatma And The Italian Brahmin Tales From Indian History. Westland Publications Limited, 2019.
  13. 13.Tarikh-i-Salim Shahi. 1829.
  14. 14.Fazl, Abul. Ain-I-Akbari. 1590, s. 49. archive.org
  15. 15.Mukherjee, Soma. Royal Mughal Ladies and Their Contributions. Gyan Books, 2001, s. 128. books.google.com
  16. 16.Fazl, Abul. The Akbarnama. ASIATIC SOCIETY OF BENGAL, 1907, s. 242. archive.org
  17. 17.Badayuni, Abdul Qadir. Muntakhab-ut-Tawarikh. 1590.
  18. 18.: "With a blue-blooded Rajput princess in the harem, there came about a radical change in the style of life in the palace and at the court.' Jodha Bai was as good-looking as she was tactful. Warm-hearted liberalism added lustre to her physical charm. Akbar respected her. So did everybody else. Maham Anga, in particular, became very fond of her. Soon she became a centre around which life in the palace revolved. Akbar (king of hindustan) often consulted her on important matters; her responses were invariably high-minded and above partisanship. An equation of complete trust gradually developed between the two. The future greatness of Akbar was in no small measure due to the large-heartedness of Jodha Bai. With a lesser person in her place, the story of the reign of Akbar might have been different."
  19. 19.Ruby Lal and Ira Mukhoty on the powerful women of Mughal Empire. 25 Ocak 2019. indianwomenblog.org
  20. 20.The Oxford Encyclopedia of Women in World History. Oxford University Press, 2008, s. 656.
  21. 21.Khan, Ahmad Nabi. Pakistan archaeology no.7. 1970, s. 123. archive.org
  22. 22.Havell, E. B. (Ernest Binfield). The history of Aryan rule in India from the earliest times to the death of Akbar. New York, Frederick A. Stokes company, 1918, s. 463. archive.org
  23. 23.Schimmel, Annemarie. The empire of the great Mughals: history, art and culture. Reaktion Books, 2004, s. 148. archive.org
  24. 24.Srivastava. A.l.. A Short History Of The Akbar The Great. 1957, s. 22. archive.org
  25. 25.Mohammada, Malika. The Foundations of the Composite Culture in India. Aakar Books, 2007, s. 300. books.google.com
  26. 26.Findly, Ellison Banks. Mughal Women. American Oriental Society, s. 233. jstor.org
  27. 27.: "About this time, Jahangir's own immediate family experienced some changes. His mother, the charismatic and adventurous Hindu widow of Akbar, Maryamuzzamani, died early in the summer of 1623 in Agra and was buried in a tomb in Sikandra near her husband, Akbar. Maryamuzzamani had played an important social role in Jahangir's life by hosting most of his family celebrations at her own home, and she had, in the larger arena, helped chart the role of Mughal women in the newly expanding business of foreign trade. Though Jahangir must have grieved immensely at her death, his notice of it in his memoirs was very short, saying only that “I trust that Almighty God will envelop her in the ocean of His mercy.” She was the last in the illustrious series of parents to die in this period, and her death came, strangely, only four years before Jahangir's own."