(i) Muslim Sultans and padshahs did not claim to be incarnations of God.
(ii) Persian court chronicles described the Sultan as the "Shadow of God".
(iii) An inscription in the Delhi mosque depicted that God choose Alauddin as a king because he had the qualities of Moses and Solomon who were the great law-givers of the past.
(iv) The greatest justice provider and architect was God Himself.
(v) He created the world out of chaos and introduced order and symmetry everywhere.

The Massive temples were constructed by the kings. In a temple made by Rajarajadeva, worship of one God Rajarajeshvaram honoured another- Rajarajadeva,
The other lesser known deities were the gods and goddesses of the allies and subordinates of the ruler. The temples were the miniature model of the world rules by the king and his allies. As they worshipped the deities together in the temple, it seemed as if the rule of the gods is present on Earth.

Shah Jahan's diwan-i-khas was designed in such a way that it fused together in a grand harmonious synthesis. It was carefully planned. It was placed within a large courtyard. Behind the Emperor's throne, there were a series of pietra-dura inlays.
It depicted the legendary God Orpheus playing the lute. The diwan-i-khas aimed to communicate the king's justice would treat the high and the low as equals, creating a world where everyone could line in harmony. It reflected the image of a paradise in itself.

The temple communicated the importance of a king in the following ways
(i) Name of the temples and name of the king were almost similar. For example Rajarajadeva - A king Rajarajeshvaram - A temple
(ii) The main Gods were identical in name with the kings.
(iii) Lesser deities were Gods and Goddesses of the allies and subordinates of the ruler.
(iv) Temple was the miniature model of the world ruled by the king and his allies.

The elements of a Mughal Chahar Bagh (garden) are that it is
(i) Placed within rectangular walled enclosures.
(ii) Divided into four quarters (portions) by artificial channels.
(iii) Symmetry in the four divisions.
(iv) Historians described it as 'riverfront garden' during Shah Jahan's time.

(a) The Golden Temple is also referred to as the Harmandar Sahib. The Harmandar Sahib literally means the Temple of God. It is the holiest Sikh Gurudwara located in the city of Amritsar, Punjab.
(b) In 1578 CE, Guru Ram Das excavated a tank, which subsequently became known as Amritsar (Pool of the Nectar of Immortality). This holy tank is fed by the Ravi River. The Harmandar Sahib was designed by the fifth guru, Guru Arjan. Guru Arjan completed the Adi Granth, (Guru Granth Sahib) and installed it in the gurudwara. Inside the gurudwara, there are many shrines to past Sikh gurus, saints, and martyrs.
The gurudwara is open to all persons, regardless of their religion, colour, creed or sex. Over 100000 people visit the holy shrine daily for worship. The Harmandar Sahib runs one of the largest free kitchens in the world, serving 100000 people on average daily. Most Sikhs visit Amritsar and the Golden Temple at least once during their lifetime.

Regional influence on Art :
(i) Along with increase in construction activity between the eighth and eighteenth century, there was a significant sharing of ideas across regions.
(ii) The traditions of one region were adopted by the other. In Vrindavan, near Mathura, temples were constructed in architectural style, similar to the Mughal palaces in Fatehpur Sikri. Vijayanagara's architecture was influenced by the Sultanate of Bijapur and Golconda. For example, their elephant stables.
(iii) Mughal rulers were specifically skilled in adapting regional architectural styles in the construction of their own buildings
In Bengal, the local rulers had developed a roof that was designed to resemble a thatched hut.
The Mughals liked this "Bangla dome" to such extent, that they widely used it in architecture.
The impact of other regions was also evident.
In Akbar's capital at Fatehpur Sikri, many of the buildings have the impact of the architectural styles of Gujarat and Malwa.