Akbar

Chapter-I
Introduction
Abdul–Fateh Jalal-ud-din Muhammad Akbar famously known as Akbar was the
third Mughal emperor. Akbar was born on October 15, 1542 to Humayun and
Hamida Banu Begam. Akbar was crowned at a very young age of 13 after the
death of his father Humayun. As Akbar was too young at that time to look after
the administration and state affairs, it was all done by Bairam Khan, his
guardian and a loyal to his father Humayun.
In 1960, after Akbar started attaining maturity and started taking interest in state
affairs, Bairam Khan, who was responsible for the re-establishment of mughal
rule, was sent to Mecca which was then considered as an exile from the country.
Akbar was born and brought up in liberal surroundings. His father Humayun
was a Mughal Sunni and his mother Hamida Bano Begam was a Persian Shia
and he was born at the house of Hindu ruler Rana Virsal of Amarkot where he
saw a first light. Mir Abdul Latif, a distinguished scholar, who was appointed as
Akbar’s first tutor was so liberal in his views that he was considered a Sunni in
his native counter Persia whereas in India he was loooked up as Shia.
All these things had a impact in Akbar’s way of governing religious matters. It
made Akbar a advocate of universal toleration and “Sulah-i-kul” , i.e. , “peace
with all” or “absolute peace”. In coming years he stopped the practice of
converting religion of prisoners of was to Islam. He also abolished some taxes
which made distinction from subject to subject like Jizyah, which non Muslim
resident of the kingdom were required to pay and also pilgrimage tax. In 1575,
he also built the Ibadat Khana which was a meeting house where he used to call
the spiritual leaders of different religions to hold a discussion on the
philosophy, aspects and learnings of different religions. Akbar also came up
with his own relegion called “Din-i-llahi” which was the synthesis of the
various religions and was based on the principal of “Sulah-i-kul”. It comprised
of the all the good points of various religions observed himself by the Akbar.
1
Research Questions
1. What made Akbar so liberral in his religions views ?
2. To what extent Akbar’s personal belief had influenced his religious
policies ?
3. Was Akbar a religious hypocrite ?
4. Why did Akbar came up with “Din-i-llahi ?
Research Objectives
1. To study the role of Akbar’s hindu wives and Rajputs.
2. To study about Mahzar.
3. To study Akbar’s views about different religions like Christianity,
Jainism and Hinduism.
4. To study the influence of different religious scholars on Akbar that
visited his court.
Literature Review
1. Satish Chandra, Medieval India : The chapter “Consolidation of the
Mughal Empire Age of Akbar” of this book gave me an overview of what
the things were during Akbar’s Reign. It was helpful to know about the
early phase of Mughal Empire, administration, relations with the Rajputs
and about the state, religion and social reforms.
2. Ashirbadi Lal Srivastava, The Mughal Empire (1526 – 1803 A.D.): The
chapter “Akbar the Great (1542 – 1605) of this book gave me a vast
understanding of Akbar’s religious policies. This chapter covers all the
major incidents happened and major decisions taken related to religion in
Akbar’s rule.
Research Methodology
The research is based on doctrinal research. The researchers havde used
primary resouroces like Akbarnama and “Ain-i-Akbari” by Abul Fazl for
their research.
Scope of Study
This research has been totally circumscribed to the religious policies of
Akbar’s rule (1542-1605).
2
Chapter-II
Influence of the age over Akbar
One can definitely wonder about Akbar being so liberal in his religious policies
as scenario was not the same in the reign of his father and grandfather. To
understand the reason behind it one must go back to the time Akbar was born. It
was the time when rulers across the country translated secular and religious
literature in Sanskrit into Persian to have better understanding between Hindus
and Muslims. Importance to local languages was given and more liberal policies
of religious toleration were adopted. Important jobs like service at the court and
in the army were also offered to Hindus. “We have also seen how a remarkable
series of popular saints, such as Kabir, Chaitanya and Nanak, in different parts
of the country emphasised the essential unity of Islam and Hinduism, and laid
stress on a religion based on love and devotion rather than one based on rituals
or a literal interpretation of revealed books.”1 “They thus created the atmosphere
in which liberal sentiments and views could grow and religious narrowness
began to be looked down upon.”2 This was the atmosphere in which Akbar was
born and Reared. Not only contemporary events impacted Akbar’s religious
policies but also the surroundings in which he was born and brought up. “Akbar
was born and brought up in comparatively liberal surroundings. His father was a
Mughal Sunni, his mother a Persian Shia and he first saw the light and lived for
about a month in the house of a Hindu Chief.”3 “Though orthodox in his views,
Humayun had to conform outwardly to the principles of Shiaism, and his most
loyal officer and commander Bairam Khan was a confirmed Shia.”4 So, we can
clearly conclude from the above facts that the age in which Akbar was born and
the contemporary events had an impact on him, and was also one of the reasons
of Akbar being so liberal in his religious views.
1
Chandra, S. (2018). History of Medieval India. Orient BlackSwan Private Limited.
2
Chandra, S. (2018). History of Medieval India. Orient BlackSwan Private Limited.
3
Srivastava, A.L. (1960). The Mughal Empire (1526 – 1803 A.D.). Shiva Lal Agarwal &
Company.
4
Company.
3
Relations with the Rajputs
“Akbar’s treatment of the Rajputs was not the outcome of thoughtless sentiment
or a mere chivalrous regard for their valour, generosity and patriotism. It was a
result of a deliberate policy and was based on the principles of enlightened self-
interest, recognition of merit, justice and fair play.”5 Akbar realized at an early
age that his Muslim officials and followers, acted principally for their own ends
and could not be absolutely depended upon. Almost from the day of his
accession Akbar had to face rebels in his own camp and court. “The rebellions
of those very people on whom depended the Mughal authority in a foreign land
and over an alien people, and occurring, as they did, so frequently, convinced
Akbar, while he was yet a boy, that the only way to perpetuate his power and
dynasty was to seek the support the important political elements in the
population of the country.”6 “Akbar was shrewd enough to realize what his
father and grandfather failed to see that Rajputs, who hold large area in their
possession and were masters of legions and renowned for their valour and
fidelity to their word, could safely be depended upon and converted into
friends.”7 Therefore he decided to seek the co-operation of Rajputs. In
pursuance of this policy, he accepted the submission of Raja Bharmal of Amber
(Jaipur) and welcomed a matrimonial alliance with the Kachhwahas. “He took
Bhagwant Das and Man Singh into his service, and soon discovered that they
were more loyal and serviceable than most of his top-ranking Muslim
followers.”8 It was, in fact, only after he had tested the Kachhwaha loyalty that
he decided to invite other Rajput chiefs to submit their sovereignty and accept
him as their suzerain. To make more and more Rajputs accept his offer, his
policy was to left them in their possession of autonomous states and treat
honourably and as a result of which, one after another, all the Rajputs entered in
the alliance with him. Akbar’s matrimonial alliance with Rajpits did not end
with Kacchwahas, later on he established matrimonial relations with the Rathors
5
Company.
6
Company.
7
Company.
8
Company.
4
of Jodhpur, Bikaner and Merta; the Bhatis of Jaisalmer; the Gehlots of
Dungarpur; the Baghelas of Bhatta; the Rajputs of Nagarkot; the Ujjainya’s of
Bhojpur etc. In fact, he looked upon the highest among them, who had entered
into matrimonial alliances with him, as his relatives. “One significant aspect of
these marriages was that these were not imposed marriages and in many cases
the Rajput chiefs brought dolas themselves to marry the princesses to the
members of the Mughal royal family. Moreover, the Rajput wives enjoyed full
freedom in the Mughal harem and because of their influence, Hindu festivals
like Dussehra, Diwali, Holi, Rakhi, etc., were celebrated at the Mughal court
with fanfare and gaiety.”9 “Rajputs contributed freely and richly to the military,
political, administrative, economic, social, culture and artistic achievements of
Akbar’s reign. Their co-operation not only gave security and permanence to the
Mughal rule, but also brought about an unprecedented economic prosperity and
cultural renaissance in the country, and a synthesis of the Hindu and Muslim
cultures, which is a priceless legacy of the Mughal rule.”10
9
S. Inayet. A. Zaidi. (1994). Akbar’s Relations with Rajput Chiefs and Their Role in the
Expansion of the Empire. Social Scientist, 22(7/8), 76–82. https://doi.org/10.2307/3520154
10
Company.
5
Chapter-III
Social reforms of Akbar
“Akbar was the only ruler among the rulers of medieval India who seriously
attempted to foster the national feeling in India and for this reason, he has been
regarded as national king.”11 In 1562 Akbar prohibited the age-long custom of
enslaving the prisoners of war and converting their religion to Islam, selling
their wives and children, etc. This pernicious custom followed during centuries
past was abolished saving many innocent unfortunate people from being
reduced to slavery.
In 1563 Akbar was hunting near Mathura. He noticed that a tax was being
realized from the people who had gathered there on pilgrimage. Akbar had no
idea of the tax that was realized from pilgrims from all places of Hindu
pilgrimage. On inquiry Akbar was told that it had been the custom of every
Muslims ruler to realize pilgrim tax from the Hindus at every place of Hindu
pilgrimage. The tax was not a fixed one. It was determined arbitrarily according
to rank and wealth of the pilgrim. Akbar found that the pilgrim tax was morally
wrong both because it was imposed on people who came “in search of the light
of God” and because it was not uniform but arbitrary, variable according to the
whim of the collector of the tax. He abolished the pilgrim tax all throughout his
empire.
Akbar also abolished jizya, the poll-tax which was imposed on the non-
Muslims, for its imposition, to his mind, hindered emotional integration of his
subjects into one united brotherhood. There was considerable opposition to the
abolition of this tax from an influential section of the court on both religious and
financial grounds. But Akbar stuck to his order.
Akbar was against child marriage which was prevalent both among the Hindus
and the Muslims. Orders prohibiting marriage before the age of 12 and between
cousins though permissible under Muslim law were passed by Akbar. Later the
lowest age for marriage was raised to 16 for the boys and 14 for the girls. Akbar
seemed to have possessed a very modern mind. Consent of the parents of the
boy and the girl to be married and also their mutual consent was made
obligatory before marriage was performed.
11
Sreenivasa Murthy, H.V. (1993). History of India (Part-I). Eastern Book Company.
6
He gave up hunting on Jumma Days (Fridays). He even remarked “It is not right
that a man should make his stomach the grave of animals”. A decree was passed
by him recommending that his subjects should refrain from eating meat on the
day of his accession as thanks-giving to Almighty in order that the year may
pass in prosperity.
One of the most memorable reforming steps taken by Akbar was against the
inhuman practice of Sati. Jajman, a cousin of Raja Bhagawan Das died
prematurely. His widow was unwilling to become a Sati, i.e., to burn herself in
the funeral with her husband but her step son Udai Singh and other relatives
almost forced her to agree to become a Sati. As the news reached Akbar he
hurriedly appeared in the scene and taking the risk of being misunderstood by
his Rajput relations intervened and got those who were forcing the widow to
become a Sati, arrested (Akbarnama). In another case Akbar intervened to
persuade the young widow of Birbhadra of Panna not to immolate herself in her
husband’s pyre. Although Akbar did not pass any formal decree against the
practice of Sati, he thoroughly discouraged the practice.
Ibadat Khana
It’s not for nothing that Akbar is referred to as great by historians. He was a
man ahead of his time in various aspects, an example of which is the Ibadat
Khana, or the House of Worship. Among the many things to see in Fatehpur
Sikri, this structure is special because of its immense historical importance.
Built in 1575 AD, its aim was to assemble spiritual leaders of different religions
at one place to discuss the teachings of their respective religions. Most of these
religious discussions were held in the evenings on Thursdays.
12
A painting depicting the scenes of the Ibādat Khāna.
12
https://en.wikipedia.org/wiki/Ibadat_Khana
7
Akbar, as was widely known during his time, was a great believer in Salim
Chisti, a great Sufi philosopher of his time. He is widely known and respected
for his deep knowledge and performing miracles which were thought to be next
to impossible. In fact, his belief in the Sufi saint was so strong that he credited
him for his victories in battles and even the birth of his son (he had sought
blessings from the saint for being blessed with a child). As his predictions began
to come true, one after the other, the faith of emperor in Islam also began to
strengthen. He was thus inspired to learn more about it as well as about other
religions.
To fulfill this purpose, he established the Ibadat Khana in 1575 as a place where
the learned scholars on Islam would assemble and hold discussions. Akbar,
throughout his life, was intrigued by various kinds of questions of a
metaphysical kind. Despite being illiterate, he was fascinated by the tenets of
the Islamic faith and the various questions regarding it. Soon enough, the Ibadat
Khana grew in popularity and attracted scholars with the greatest wisdom.
Arguments and discussions were held with the utmost enthusiasm. “The
proceedings, at first, were confined to the Muslims. They were hardly orderly.
The mullahs wrangled, shouted, and abused each other even in the presence of
the emperor. The behaviour of the mullahs, their pride and conceit in their
learning disgusted Akbar, and further alienated him from the mullahs.”13 At this
stage, Akbar opened the Ibadat Khana to people of all religions— Christians,
Zoroastrians, Hindus, Jains, even atheists. “This horrified the theologians, and
all kinds of rumours began to circulate about Akbar’s desire to forsake Islam.”14
As a modern historian of repute, R.E Tripathi says, ‘The patience and open-
mindedness of Akbar was construed in a variety of way by persons of different
faiths. Instead of bringing credit, the Ibadat Khana brought growing discredit.’15
13
Chandra, S. (2018). History of Medieval India. Orient Blackswan Private Limited.
14
15
8
Chapter-IV
Mahzar
After the unjustified conduct of mullahs in Ibadat Khana, Akbar’s belief in
orthodox Islam was shaken. Shaikh Mubarak, the father of Faizi and Abul Fazl
produced a formal document (Mahzar) giving Akbar the supreme authority of
an arbiter in all controversial causes concerning Islam in the country. This
document was signed by all important Muslim divines including Makhdum-ul-
Mulk and Abdun-Nabi.
“This document gave Akbar the authority to adopt any one of the conflicting
opinions of the Muslim jurists, and also that of adopting any line of conduct and
policy in non-controversial matters, provided it was in the consonance with a
verse of the Quran.”16
“It is obvious that the Mazhar reproduced by Badauni and Nizamuddin was the
outcome of Akbar’s eagerness to win recognition as the sole head of the
orthodox Muslims of India and not of the whole world.”17
16
Company.
17
Khan, I. A. (1968). The Nobility under Akbar and the Development of His Religious
Policy, 1560-80. Journal of the Royal Asiatic Society of Great Britain and Ireland, 1/2, 29–
36. http://www.jstor.org/stable/25203020
9
Din-i-llahi
Din-i-llahi, “the religion of God,” was a system of religious beliefs introduced
by the Mughal emperor Akbar in 1582 CE. His idea was to combine Islam and
Hinduism into one faith, but also to add aspects of Christianity, Zoroastrianism
and Jainism. “He was grieved to see narrowminded religious zealots preaching
hatred against each other. In his anxiety to do away with religious discord in the
empire he made an attempt to bring about a synthesis of all the various religions
known to him, and styled it Tawahid-i-llahi or Divine Monotheism.”18 The Dīn-i
Ilāhī was essentially an ethical system, prohibiting such sins as lust,
sensuality, slander, and pride and enjoining the virtues of piety, prudence,
abstinence, and kindness. The soul was encouraged to purify itself through
yearning for God, celibacy was condoned (as in Catholicism), and the slaughter
of animals was forbidden (as in Jainism). There were no sacred scriptures or a
priestly hierarchy in the Dīn-i Ilāhī. In its ritual, it borrowed heavily
from Zoroastrianism, making light (Sun and fire) an object of divine worship
and reciting, as in Hinduism, the 1,000 Sanskrit names of the Sun.
Din-e Ilahi is best viewed as a state religion with the emperor himself at its
center. As the single authority on all religious matters, Akbar was not only
going to interpret and apply the religious law, but to actually make it. In the end,
the new faith had more to do with politics than with religion. Din-e Ilahi was his
solution to the thorny problem of how a Muslim ruler could govern a
predominantly Hindu state. Yet the Din-e Ilahi was fiercely opposed by many
Muslims clerics who declared it a heretical doctrine. Although the new religion
did not survive its founder, it triggered a strong fundamentalist reaction among
India’s Muslims. According to rumors, the Muslim call to prayer, “Allahu
akbar,” meaning “God is great,” was interpreted by Akbar himself as “God is
Akbar.” In the Ain-i-Akbari, Abul Fazal gives twelve principles of the Din-i-
Ilahi after stating that Akbar is now “the spiritual guide of the nation” who “sees
in the performance of this duty a means of pleasing Allah (God).” These
principles do not contain any dogma or belief which can be regarded as the
tenets of a new faith in contradistinction to Hinduism, Islam or Christianity.
18
Company.
10
Chapter-V
Akbar and Hinduism
Hinduism influenced Akbar much more than any single religion. As Akbar was
anxious to acquire knowledge of the principles of religions as given in the
Shrutis and Smritis, he associated himself with prominent Hindu scholars.
Akbar adopted many Hindu beliefs and practices, such as, the transmigration of
Soul and the doctrine of Karma. He adopted Hindu way of life and began to
celebrate many Hindu festivals. “In conformity with the Hindu practice he
began to appear every morning before his subjects at jharokha-i-darshan and in
many respects began to act like Hindu king.”19 On his mother’s death he shaved
his head and observed mourning in Hindu fashion. “It is related that in his
previous life Akbar was a Hindu anchorite, entitled Mukand Brahmachari, who
was supposed to have undertaken a religious penance at Prayag so that he might
be born a powerful Kshatriya king and exterminate Islam from India.”20
Akbar and Christianity

As Akbar was keen about study of comparative religions, he sent for Portuguese
missionaries from Goa to enable him to make a close study of the principles of
Christianity. In response to his invitation three Christian missions visited his
court at different times and stayed with him long enough to explain the
principles of their religion. “As the emperor was desirous of acquiring as
complete a knowledge of the principles of Christianity as he could, he not only
behaved like an apt pupil but also showed reverence to the images of Jesus,
Mary and Apostles, and often attended the Chapel and other ceremonies held by
the Portuguese fathers.”21 Akbar allowed them to build churches at Agra and
Lahore to perform worship openly, to celebrate their festivals and even to
convert Hindus and Muslims to Christianity.
19
Company.
20
Company.
21
Company.
11
Akbar and Jainism
Akbar, the emperor, became interested and wanted to have detailed knowledge
about the Jain religion. In all humbleness he requested Acharyashri
Hirvijaysuriji to come to the palace for the purpose. After Bhagwan Mahavira, it
was Champa shravika who had performed such a rare penance by undergoing
six months fast. These fasts created great reverence in Akbar’s mind for the Jain
religion, the Jain Acharyas and the Jain shravaks and shravikas. As a result, he
abolished the poll-tax levied on the Jain pilgrims. He acquainted himself with
the significance of non-violence from Acharyashri Hirvijaysuriji – all this was
the result of the most extraordinary penance of Champa shravika. “The
teachings of the Jain monks (Munis) produced a remarkable change in Akbar’s
life. He gave up hunting of which he had been so fond in his early days and
abstained almost wholly from meat diet.”22
Akbar and Zoroastrianism

Akbar invited fire-worshippers and sun-worshippers to his court and from
Navsari the Parsi priest Dastur Maherji Rana arrived in the court with his
followers. After getting instructions from the Parsis the Emperor started to wear
the Zoroastrian Kusti and the sacred cord around his waist. According to
Zoroastrian custom this cord must be tied and untied many times in a day and
one should then always recite some specific prayers and must turn towards the
sun or fire.18 According to Blockmann, the translator of Ain-i Akbari: “They
called the fire worship the great worship and impressed the emperor so
favourably that he learned from them the religious terms and rites of the old
Parsis and to make arrangements that sacred fire should be kept burning at court
by day and by night, according to the customs of the ancient Persian kings, in
whom fire temples it had been continuously burning, for fire was one of the
manifestation of God and a ray of his rays.
22
Company.
12
Bibliography
1. https://imp.center/i/social-reforms-akbar-2972/
2. https://www.tourmyindia.com/states/uttarpradesh/ibadat-khana-
fatehpur-sikri.html
3. http://ringmar.net/irhistorynew/index.php/welcome/introduction-
5/3-1-vedic-india/classical-india/3-3-indianization/3-4-the-mughal-
empire/din-i-ilahi/
4. https://www.preservearticles.com/essay/essay-on-din-i-ilahi-and-
suleh-i-kul-mughal-empire/16804
5. https://angel1900.wordpress.com/2013/11/09/how-akbar-came-to-
know-about-jainism/
6. http://www.ijims.com/uploads/8f422d0c3a1718c4d16b47.pdf
13

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Chapter-I

A painting depicting the scenes of the Ibādat Khāna.

Akbar and Christianity

Akbar and Zoroastrianism

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