Akbars

Dn-i Ilh

Submitted to: Mrs. Naseem Akram

Submitted by: Ayesha Zohrab, Fatima Aziz, Hafsa Munir, Komal Nisa,
Mehwish Iqbal,
M. Saad Hassan, Yasir Raza
Subject: Pakistan Studies
Department: DPT

AKBARSS EALRY LIFE AND HIS REIGN:

Abul-Fath Jalal ud-din Muhammad Akbar, popularly known as Akbar I, literally the
Great 15th October 1542- 27th Oct 1605 and later Akbar the Great literally great the
Great, was Mughal emperor from 1556 until his death .He was the third and one of
the greatest rulers of the Mughal Dynasty in India, Akbar succeeded his father,
Humayun, under a regent, Bairam Khan, who helped the young emperor expand and
consolidate the Mughal domains in India. A strong personality and a successful
general, Akbar gradually enlarged the Mughal empire to include nearly all of the
Indian sub-continent north of the Godavari river.
His power and influence, however, extended over the entire country because of
Mughal military, political, cultural, and economic dominance. To unify the vast Mughal
stare, Akbar established a centralized system of administration throughout his
empire and adopted a policy of conciliating conquered rulers through marriage and
diplomacy. In order to preserve peace and order in a religiously and culturally diverse
empire, he adopted policies that won him the support of his non-Muslim subjects.
Eschewing tribal bonds and Islamic state identity, Akbar strived to unite far-flung
lands of his realm through loyalty expressed though a Persianised culture, to himself
as emperor who had near-divine status.
Mughal India developed a strong and stable economy, leading to commercial
expansion and greater patronage of culture. Akbar himself was a patron of art and
culture. He was fond of literature, and created a library of over 24000 volumes
written in Sanskrit, Hindustani, and Persian, Greek, Latin Arabic and Kashmiri,
staffed by many scholars, translators, artists, calligraphers, scribes, bookbinders,
and readers. Holy men of many faiths, poets, architect and artisan adorned his court
from all over the world for study and discussion.
Akbars Reign significantly influenced the course of Indian history. During his rule,
the Mughal Empire tripled in size and wealth. He created a powerful military system
and instituted effective political and social reforms. By abolishing the sectarian tax on
non-Muslims and appointing them to high civil and military posts, he was the fist
Mughal ruler to win the trust and loyalty of the native subjects. He has Sanskrit
literature translated, participated in native festivals, realizing that a stable empire
depended on the co-operation and good will of his subjects. This. The foundations for
a multicultural empire under Mughal rule were all during his reign. Akbars son
Jahangir succeeded him as Emperor.
Akbar was accorded the epithet the Great because of this many accomplishments,
among which was his record of unbeaten military campaigns that both established
and consolidated Mughal rule in the Indian subcontinent. The bas basis of this
military prowess and authority was Akbars skillful structural and organizational
calibration of the Mughal Army

BACKGROUND OF DIN-I-ILAHI:
Jalal-ud-Din Akbar as well as his mother and other members of his family, are
believed to have been Sunni Hanafi Muslims. His early days were spent in the
backdrop of an atmosphere in which liberal sentiments were encouraged and
religious narrow mindedness was frowned upon. He had three main phases in his life.
One was firm belief in religion holding the founding tenets of Islam. The second
started when he opened the doors of religious natter and dialogues in which he
invited the religious scholars of different sects of Islam in the Ibadat Khana (the
place of worship built in 1575) but soon he was disillusioned with the attitudes of the
Maulvies and scholars who started losing their tempers and even abused one another
on petty issues. With passage of time Akbar started inviting preachers of other
religions also like, Hinduism, Christianity, Zoroastrianism and Jainism. Debates and
discussions among them were a common practice at the Ibadat khaana. This all
started changing his mind.
When he was at Fatehpur Sikri, he held discussion, as he loved to know about
others religious beliefs. On one such day he got to know that the religious people of
other religions were often bigots (intolerant of other religious beliefs). This led him to
form the idea of new religion. His idea of this religion did not discriminate other
religions and focused on the ideas of peace, unity and tolerance.
Akbar promoted tolerance of other faith. In fact, not only did he tolerate them, he
encouraged debate on philosophical and religious issues. This led to the creation of
Ibadat Khana (House of Worship). From the discussion he led at the Ibadat Khana
Akbar concluded that no single religion could claim the monopoly of truth. This
inspired him to create the Din-I-Ilahi in 1582.
Din-I-Ilahi was more an ethical cult than a religion as it did not present any common
prayers or system as all these eclectic religions offered. It was based on ethical
values considering and propagating slander, lust, and pride as deadly sins whereas
piety, kindness, mercy as the commonalities of the diverse religions and were
appreciated.

RELATIONS WITH HINDUS:

Akbar decreed that Hindus who had been forced to convert to Islam could reconvert
to Hinduism without facing the death penalty. Akbar practiced several Hindu
customs. He celebrated diwali. He allowed Brahmans priests to tie jeweled strings
round his wrists by way of blessing and, following his lead; many of the nobles took
to wearing rakhi. He had renounced beef, and forbade the sale of all meats on
certain day.

RELATIONS WITH JAINS:

Akbar regularly held discussions with Jain scholars and was also greatly impacted
by some of their teachings. Akbar invited spiritual teacher Acharya Hiravijaya to
Fatehpur. Acharya accepted the invitation and began his march towards the Mughal
capital from Gujrat. Akbar was impressed by the scholastic qualities and character of
the Acharya. He held several debates and discussions on religion and philosophy in

his courts. Arguing with Jains, Akbar remained skeptical of their views on God and
creation, and yet became convinced by their philosophy of non-violence and
vegetarianism and ended up deploring the eating of all flesh.

FUNDAMENTALS OF DIN-I-ILAHI:
Akbar accumulated the best practices of Islam, Hinduism, Christianity,
Zoroastrianism and Jainism and propounded the new religion in 1582. Deen e ilahi
was implemented in 1582. According to Bartali there was a council made for the
spread of this religion. Sheikh Mubarak was given the responsibility to spread this
religion in whole sub continent.
There are some virtues that the Din-e-Ilahi professes,

Liberal-mindedness and generosity.

Forgiveness of evildoers and repulsion of anger with mildness.
Abstinence from worldly desires.
Non-attachment to the materialistic world.
Careful weighing of pros and cons of actions to be taken.
Performance of noble deeds with courage.
Softness of voice and gentle speech.
Good behaviour to others.
Absolutely no connection with bad characters and evildoers.
Total dedication to God.
Slaughter of cow was prohibited to accommodate Hinduism.
Prayers were not obligatory.
It borrowed its rituals 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.
Celibacy was condoned (as in Catholicism).
Slaughter of animals was forbidden (as in Jainism).
Soul was encouraged to purify itself through yearning for God (a tenet of
Sufism, Islamic mysticism).
Considering and propagating slander, lust, and pride as deadly sins.
Piety, kindness, mercy as the commonalities of the diverse religions and were
appreciated.
Loving humanity and all creations of Allah.
Brotherhood.

STEPS TAKEN BY AKBAR AFTER INTRODUCING DIN-I-ILAHI:

Allah-o-Akbar" was introduced as mode of greetings

Hindu social manners were introduced in Royal haram during the marriage of
Salim.
The dead were to be buried with heads towards the east.

Reading of Arabic was discouraged amongst the mass and curricula of

education Changed.
Names of Ahmad, Muhammad and Mustafa were stopped.

The religion had no script or written documentations. These 19 adherents included

Birbal, Sheikh Faizi, Prince Salim (the son of Akbar), Abul Fazl Ibn e Mubarak, Qasim
Khan, Azam Khan, Sheikh Mubarak, Abdul Samad, Mullah Shah Mohammad
Shahadad, Sadar Jahan, Sufi Ahmad, Mir Sharif Amal, Taki Shuster, Sultan Khawaja,
Mirza Sadruddin, and the first and second son of Sadar Jahan, Sheikhzada Gosala
Banarasi, and Jafar Beg.

FOLLOWERS OF DIN-I-ILAHI:
Shahid Mukhtar in his book in Urdu Deen e Ilahi aghaaz se anjaam tak says
The Followers were to follow the King and us tilak on their foreheads as
Hindus use to do. It was obligatory for them to visit court to see Akbar on
every Sunday and obey his Words. They were to write an agreement before
becoming part of Deen e Akbar. They were passed through some sort of
tests and if Akbar agreed, he use to bow his head n took off his Pagri, put
his hand on persons head, after that put his pagri back on his head.
Followers were given some sort of Shast (tamgha) with Allah o Akbar carved
on it. Some historian says Akbars photo was also carved on it but mostly
says word ho was carved on it. Followers were not allowed to make
fisherman, butchers or huntsman friends. They were not allowed to marry
underage pregnant or old women. It was mandatory for them to say Allah o
Akbar when they meet each other and sleep with heads towards east.

HINDUS REACTION:
Hindus did not welcome this new religion of Akbar. The only Hindu who embraced
this new faith was, Birbal who did so just to please the Emperor. Some historians
also quote that Akbar didnt want Hindus to embrace his religion, some say it were
Hindus who did not show any interest. However, they appreciated his effort. Akbars
favorite and most beloved wife was quite happy as Akbar made Hindu traditions part
of his life and also practice them in Royal wedding of his son Prince Salim. Raja Maan
Singh who was a trusted general of the Mughals, also a very close friend of his
showed no interest in his religion; He had dubious feelings about the emperor
wearing a holy mantle

MUSLIMS REACTION:
Akbar Din-e-Ilahi was a much-exaggerated subject. Muslims heavily condemned Dine-Ilahi, surprisingly most of its 19 adherents were Muslims. There were many points
raised against this new faith which a mixture of prospering religions of the Mughal
Empire. According to Muslims, this actually was a lobby against ever-growing faith of
Islam. Some of the principles of the new faith were over exaggerated and some of
them were actually against the fundamentals of Islam.
Din-e-Ilahi and its fundamentals, which were opposed by the Muslim scholars, are
discussed and clarified below.

Sacrifice of cow was prohibited, due to which Din-e-Illahi met fierce criticism.
Muslims sacrifice Cows as a religious custom after offering Hajj every year in the
month of Dhul Hajj. This was totally intolerable, whereas Hindus and Jains were
happy with this legislation as cow has its religious importance in Hinduism and
Jainism. In its ritual, it borrowed heavily from Zoroastrianism, making light (Sun and
fire) an object of divine worship and reciting, this contradicted Islams article of faith,
Tauheed (oneness of God), Muslims were only bound to bow before one God. This
infuriated scholars of the time, which forced them to declare this as an act
blasphemy.

The promulgation of the Din-i-Ilahi was followed by a number of ordinances, which

are alleged, to have been issued by the emperor with a view to destroy Islam.
Badayuni, his followers and the Jesuit writers are of opinion that Akbar persecuted
Islam. Dr. Smith says,
Akbar showed bitter hostility to the faith of his ancestors and his own youth
and actually perpetrated a persecuted Islam.
Some of the accusations laid down against Akbar the Great by Badayuni in
Muntakhab-ut-Tawarikh are as follow:

The turning of prayer rooms into stables

The prohibition of Islamic prayer,
The stoppage of pilgrimage to Mecca
The offering of Sijdah (to bow down in respect) to the King.
The discontinuation of the Azan (call for Islamic prayer) and the study of the
Quran and Hadith
The shaving of beard
Keeping swine and dogs in the Imperial palace etc.

This view of the orthodox writer who had a personal grudge against the Emperor and
whose statements are mostly based upon hearsay cannot be accepted without a
pinch of salt. Mosques that were constructed in the Hindu areas as a mark of victory
remained useless, and were used for other purposes at the order of the Emperor. But
he never touched the mosques where regular prayers were offered. Many mosques
of his time are still found standing in the capital city.
The pilgrimage to Mecca was not stopped. When the Third Jesuit Mission came to
Gujrat in 1595, they found many men and women going for pilgrimage to Mecca.
Sijdah or prostration was allowed to Emperor not as an article of faith but as an act
of solution in order to please the Hindu subjects who were too delighted to show
respect to the Emperor by prostration. It had been popular mode of greeting at the
Persian court and Abbasid Khalifas had adopted it. A large number of Mullahs and
Shaikhs whose activities proved detrimental to the Sulh-iKul (universal toleration)
were expelled from the Empire. Naturally they were enraged and fabricate4d all sorts
of anti-Muslim practices against Akbar. In this way if the charges are examined one
after another it will be clear to the readers that these are mostly false and fabricated.
He religious cannons and dogmas of Akbar were not at all hostile to the fundamental
principles of Islam.

The Din-i-Ilahi could not satisfy the orthodox Muslims rather it incurred their
displeasure for some of its ordinances. Akbar might have ignored the sentiments of
the staunch Muslims, but it must not be considered that he ceased to be a Muslim
after the promulgation of his new order. Dr. Smith holds that Akbar was not a Muslim
since 1582. Modern historians like Prof. S.R. Sharma, Mr. Yusuf Ali and Dr. M. Ray
Chaudhary have made a very analytical study of the subject and have come to the
conclusion that the criticism of Dr. Smiths opinion is mainly based upon the antiMuslim ordinances and the adoption of certain Hindu practices. The former might
have been the result of the hostility of the bigoted Muslims and the latter were the
outcome of his political motives. Dr. Smith admits that on occasions he performed
acts of conformity from the motives of policy. If it is possible that the emperor after
1582 conformed to the faith of his forefathers from motives of policy, then there is
every reason to believe that the same motive might have influenced him to accept
the practices of other religions.

DECLINE:
Akbars effort to evolve a meeting point among the representative of various
religion was not very successful, as each of them attempted to assert the superiority
of their respective religions by denouncing other religions. Meanwhile, the debates at
the Ibadat Khana grew more acrimonious and, contrary to their purpose of leading to
a better understanding among religions, instead led to greater bitterness among
them, resulting to the discontinuance of the debates by Akbar in 1582. Hindus and
other religions did not embrace it though they appreciated the religious move of
Akbar. The Hindus also could not accept it as a religion. Din-I-Ilahi was intended to
create harmony and integrity among the different religions though it could not bring
the desired fruits.
Akbars new faith died with his death, and was never a topic of discussion rather
resented by his heirs.