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Introduction
Akbar was very broadminded. Ever since his childhood, he was very much influenced by liberal mindsets, like one of his regents, Bairam Khan, who happened to be a Shia Liberal Muslim. Akbar was also influenced by scholars across religions. So, he wanted to work out a synthesis of all religions. His treatment of the Hindus was very tolerant. In fact, he was so liberal in his religious outlook that he attempted to find a new religion, Din-i-Ilahi in 1582 on the basis of good points of all religions. Of course, he made no effort to force his religion on his subjects.
Four pillars of Akbar’s religious policy
Akbar’s religious policy was based on the following four pillars:
Factors influencing Akbar’s Hindu Policy:
Influence of Bhakti movement:
The 16th century when Akbar was born, brought up and lived was marked by a new awakening of broad- mindedness. The Bhakti Saints and Sufi ‘Peers’ had already been stressing upon religious toleration. So it was natural for Akbar to be influenced by contemporary ideas and values.
Broadmindedness by nature:
Akbar by nature was broadminded, as already mentioned above, though he was a sunni Muslim, he grew up in a liberal environment. His forefathers were not bigots like the other Muslim rulers of central and western Asia. His regent, Bairam Khan was also a liberal shia Muslim. Liberal views of his mother Hamida Banu, his regent Bairam Khan, and his tutor Abdul Latif greatly influenced his mind to become broad minded. Akbar’s Hindu wives also contributed to the change of his outlook.
Liberal influence of Hindu mother and tutors:
Liberal views of his mother Hamlda Banu, his regent Bairam Khan, and his tutor Abdul Latif greatly influenced his mind to become broad-minded.
Influence of Scholars:
Three great scholars and liberal-minded Sufis i.e. Shaikh Mubarak and his sons Faizl and Abdul Faizl exercised tremendous influence on the religious outlook of Akbar.
Influence of Hindu wives:
Akbar’s Hindu wives also contributed to the change of his outlook.
Akbar’s contact with Rajput’s:
Akbar’s contact with the Rajput’s made him liberal.
Akbar’s desire to work independently:
Akbar wanted to free himself from the orthodoxy of the Muslim priestly class. Though he was very much influenced by the Sufi ideas, he didn't like the political interferences by mullahs and qazis. In 1579, he issued mahzarnama, which was a decree of infallible nature, in which he declared himself the supreme in all religious matters. These steps were frowned upon by the ulemas and qazis. Akbar's spiritual experiments were implemented in all departments from religion to metallurgy.
Pragmatic approach:
Akbar was an imperialist. He was convinced that he could not establish a strong empire without the cooperation of the Hindus who formed the majority of his subjects.
Desire to know truth:
Akbar would sit for hours together on a huge flat stone and think of the mysteries of God and religion. He established Ibadat Khana in 1575, where he used to invite the scholars from all the religions and have a discourse with them. Here his concept of Sulh-i-Kul got a push and grew stronger. Though he had to shut it down after few years, discussions at the Ibadat Khana had left lasting impressions on him.
Akbar’s desire to experiment:
Akbar experimented in all departments from religion to metallurgy.
Measures adopted by Akbar to establish friendly relations with the Hindus:
Freedom of worship:
Akbar allowed freedom of worship to people of all religions.
Abolition of Jizya:
Akbar quashed the Jizya tax on the Hindus.
Matrimonial alliances with the Hindus:
He established matrimonial relations with the Hindus. Akbar married Jodha Bai, daughter of Bihari Mai of Amber. He also married Mani Bai, daughter of the Kachwaha Raja Bhan Mai. He also married a princess from Jodhpur and one from Bikaner. He married his son Jahangir to the daughter of Raja Bhagwan Dass, son of Raja Bihari Lai.
High civil and military positions to Hindus:
He provided high positions to the Hindus. For example, Todar Mai was his Finance Minister. Raja Bhagwan Das and Raja Man Singh were other important ministers. Out of 12 Diwans, 8 were Hindus.
No religious conversion:
He put an end to religious conversions.
Abolition of pilgrim tax:
He abolished the pilgrim taxes on the Hindus.
Translation of Hindu scriptures:
He got translated the Vedas, the Ramayana and the Mahabharata and the Gita from Sanskrit to Persian.
Establishment of Ibadat Khana. (House of Lordship)
He established Ibadat Khana (place of worship) where he used to have religious discussions.
Issue of Infallibility Decree:
He issued the ‘Infallibility Decree’ which freed him from following the authority of the Muslim Mullahs.
Founding a new religion:
He started a new religion called Din-i- Ilahi which included the good points of all religions.
Reforms in Hindu Society:
Akbar tried to remove the evil practices like Sati prevalent in the Hindu Society.
Freedom to construct temples:
Hindus were given full freedom to construct new temples and repair old ones.
Land grants:
Akbar gave land grants to Hindu, Jain and Persian institutions.
Consideration for Hindu sentiments:
He banned the killing of cow.
Significance of Akbar’s Hindu Policy
Extension and strengthening of Akbar’s empire:
The cooperation of the Hindus who formed the majority of Akbar’s subjects helped him in the extension and strengthening of his empire.
Cultural unity:
Cultural unity between the Hindus and the Muslims was strengthened. Culturally, The Hindus and Muslims came closer.
Promotion of scriptures:
Akbar established a Translation Bureau with the aim of translating Sanskrit works into Persian.
Secular feelings:
Akbar’s religious policy encouraged a broad religious outlook.
Social reforms:
Akbar’s interest in the Hindu Society led to some awakening regarding the evils of the Sati practice etc. Widow re-marriage was encouraged.
Decoding Akbar’s Ibadat Khana
The Ibādat Khāna (House of Worship) was a meeting house built in 1575 CE by the Mughal Emperor Akbar (r. 1556–1605) at Fatehpur Sikri to gather spiritual leaders of different religious grounds so as to conduct a discussion on the teachings of the respective religious leaders.
In his eagerness to learn about different religions, Akbar built hall of prayer at Fatehpur sikri in 1575 known as the Ibadat Khana. At this place, he invited selected mystics, intellectuals and theologians, and held discussions on religious and spiritual themes. He invited scholars belonging to various religions such as Hinduism, Islam, Zoroastrianism, Christianity and even atheists. He conducted religious debates with these people. They visited Ibadat Khana and discussed their religious belief with Akbar. The result of these discussions at the Hall of Prayer led them to the conclusion that all religions lead to the same goal.
The main aim of Ibadat khana was to resolve disputes within groups through discussions.
The Dīn-i-Ilāhī known during its time as Tawḥīd-i-Ilāhī ("Divine Monotheism", lit. 'Oneness of God') or Divine Faith, was a new syncretic religion or spiritual leadership program propounded by the Mughal emperor Akbar in 1582, intending to merge some of the elements of the various religions practiced by his subjects and create a new religion for his empire, and thereby reconcile the differences that divided his subjects. According to Iqtidar Alam Khan, it was based on the Timurid concept of Yasa-i Changezi (Code of Genghis Khan), to consider all sects as one. The elements were primarily drawn from Hinduism, Islam, and Zoroastrianism, but some others were also taken from Christianity, Jainism, and Buddhism. The Mughal emperor Akbar himself, along with some of his close officials, converted to Dīn-i-Ilāhī, leaving Islam to encourage others to become adherents of the new faith.
Sulh-i kul
Sulh-i kul is an Arabic term literally meaning “peace with all,” “universal peace,” or “absolute peace,” drawn from a Sufi mystic principle. As applied by the third Mughal Emperor of India, Akbar (who reigned 1556-1605), it described a peaceful and harmonious relationship among different religions. In keeping with efforts to mesh the diverse populations of his realm, Akbar proposed unity and peace among all human beings – sulh-i kul. The concept implies not just tolerance, but also the sorts of balance, civility, respect, and compromise required to maintain harmony among a diverse population.
Sulh- i kul was the product of the synthetic effect of the Bhakti and Sufism of the age. It was a liberal philosophy, which translated as the universal peace. As Irfan Habib states that it meant to inform everyone about the main spiritual truth.
Stage-wise evolution of Akbar’s Religious Polcies
There were many factors that played a significant and important role in the evolution of Akbar’s religious policy. We can divide Akbar’s religious policy into three phases: the first from 1556 to 1575; the second from 1578 to 1581; and the third from 1582 to 1605.
The first stage from 1556 to 1575
Akbar took over his kingdom in 1556, and in the beginning, he totally relied on Bairam Khan. During this period, he ruled over his kingdom as a true Muslim and was use to obey the laws of Islams, respected the mullahs and Maulvis, but he was not a blind follower of Islam. After that, many changes took place in his ideology towards the formation of religious policy. In this direction, first of all, he married the daughter of Biharimal, a Rajput ruler which reflects his great regard for Rajputs as he provided full religious freedom which played a very significant role in eradicating the enmity between the Muslims and Rajputs to a large extent. Dr. K.M. Aggarwal is right when he says in this connection that this marriage was a significant event in medieval Indian history. It led to a firm alliance between the Mughals and the Rajputs as it started an epoch of harmony and good will.
There was a complete ban on making prisoners of war as slaves which was decided in 1562. But, Akbar ordered not to tease and humiliate the prisoners. They were also not compelled to change their religion to Muslim from Hindu and this idea was also a part and parcel of Akbar’s new religious policy. The edict not only put an end to inhuman practices, but also saved Hinduism from mass conversion of adherents to an alien faith.
Abolition of the pilgrimage tax in 1563 was also an additional step in bringing harmony between the Hindus and the Muslims. It was the result of Akbar’s consistent efforts that this effort came to end. Besides it, the abolition of Jaziya tax contributed a great deal in establishing harmonious relationships between the Hindus and the Muslims. To end Jaziya tax is considered as a landmark achievement in the direction of bringing harmony between the two religions. It was really a turning point in the history of Muslim rule in India for it ended the discrimination against the non-Muslims. By abolishing Jaziya, Akbar removed the galling distinction between his Muslim and non-Muslims subjects and declared that a Muslim king could equally be the Padshah of the Hindus and the Muslims.
Akbar also provided religious independence to non-Muslims because he wanted to eradicate the contradictions between the Muslims and non-Muslims. Now there was no religious restriction on both the religions which was the beginning of a new era in Indian history. Akbar also made strict rules for prohibiting the forcible conversion which was the main reason of enmity between the people of two religions. In his new religious policy, Akbar followed the policy of giving higher posts on the basis of merits irrespective of religion and ideology. By establishing Ibadatkhanas, Akbar tried to remove the cultural differences among the Hindus and the Muslims.
The Second Stage From 1578 to 1581:
During the second stage of his religious policy, Akbar gave much more importance to Hindu religion in comparison to other religions. His interest in Jainism, Christianity and Zoroastrianism reflects how eager he was in expanding his religious policy to every nook and corner. He also took a very keen interest in reading of Khutba and the infallibility decree. Apart from emphasizing the concept of justice which was an integral part of the policy of Sulh-i-Kul, Akbar also reminded the Ulema through the document the state machinery was meant for the welfare of the people.
The Third Stage From 1582 to 1605:
After having discussion with a number of religious people at Ibadatkhana, Akbar finally concluded the fact that all religions are basically one. He tried to bring about reconciliation between different religions he came across. Keeping in mind all this, he assembled all the religions and constituted a new religion which is known as Din-i-Ilahi which is also termed as the best religion. It is also called Tohid-e-Ilahi or Sulah-e-Kul as some critics also says that indeed the Din-e-Ilahi set an example that in spite off social, political and religious differences, people could meet on a common platform and unite for god and king. In fact, Din-e-Ilahi must have strengthened the hands of Akbar by casting a spiritual aura around his throne. Akbar also laid down certain principles in this religion where god is considered to be the highest power. It also preaches the welfare of common masses. Apart from it, Akbar also asked to follow the intimation into Din-e-Ilahi. So, Din-e-Ilahi sets the model before the people in the light of which they could generate the forces of national integration by overcoming their respective religious prides and prejudices and other separatist or diverse tendencies. Akbar provided not only the political but also moral and spiritual leadership to Indians of his day; he deserves a place of honour and pride in the annals of Indian history for all times to come.
In this way, after making an in depth and incisive study of different religious concerns propounded by Akbar during his life as a ruler, we can safely and rightly aver the fact that he believed in the goodness of all religions. At the same time, he also did not like the false practices followed by the people in the name of religion. His religious policy can be appreciated in the sense that it helped him a lot to gain the support of Hindus and Rajputs, but it would not be right to say that his religious policy was completely inspired by his imperialistic thinking. Although he was an ardent follower of Din-I-Ilahi and other religious ideologies but never did he compel others to follow the same. It can be said that as an emperor he was very liberal I the concept of religion and the main aim was that he wanted to please the followers of all religions to a great degree. In that case he can be compared to Mahatma Buddha and Emperor Ashoka as far as the discussion of religious harmony and faith is concerned.
Summing up
Akbar’s religious policy and his treatment towards the Hindus healed strife and bitterness and produced an environment of harmony and goodwill where there had been racial and religious antagonism of a most distressing character.
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