During the Renaissance, while Europe was experiencing a flourishing in all areas of knowledge, a man was born in India who, as the emperor of Hindustan, directed his efforts towards the realization of a bold social, political, and spiritual vision: the harmonious coexistence of different peoples and religions in his empire. His name was Abu’l-Fath Jalal-ud-din Muhammad Akbar.
Much has been documented that justifies the addition of “the Great” to his name. Court scribes, artists, and poets were tasked with recording events from his life and reign. They followed him on battlefields, during hunting trips, and elsewhere, resulting in a precious treasure trove of information that provides us with insights into many aspects of the life of this extraordinary man: the ruthless Mughal conqueror, the caring and liberal Hindu king, the uneducated but enlightened Sufi mystic, the generous patron of a unique blend of Indo-Persian culture, and the founder of a revolutionary syncretic religion.
Historians generally agree on the facts: Akbar was a visionary leader who implemented various policies to promote religious tolerance, cultural integration, and social harmony within his empire. He established a pluralistic court where scholars and thinkers from different backgrounds were welcome and encouraged to exchange ideas. This inclusive approach earned him the respect and loyalty of his subjects, as well as the admiration of many future generations. His reign marked a significant chapter in Indian history, characterized by advancements in art, architecture, literature, and religious understanding. Akbar’s legacy as a progressive and enlightened ruler is still celebrated today. Emperor Akbar, the third Mughal ruler from the lineage of Timur Lenk and distantly related to Genghis Khan, inherited the throne from his father Humayun at the age of thirteen. As a young prince, he had no interest in scholarly pursuits and remained illiterate. Instead of studying mathematics, history, and philosophy, which would be expected of a Mughal prince, he spent his childhood hunting, taming wild elephants, falconry, and pigeon racing. It is therefore surprising that later as a king, he supposedly oversaw the writing, translation, and illustration of exceptional works, as well as generously patronizing artists, musicians, and poets in his court. Additionally, he possessed a library of 24,000 books in Hindi, Persian, Greek, Kashmiri, and Arabic languages, which were read to him by his courtiers as he was illiterate.
By the end of the 16th century, Akbar ruled undoubtedly the largest and richest empire in the world. In between battles that aimed to solidify his expanding empire, Akbar enjoyed extravagant festivities. rečnik zarobljavao um njegovog vremena. Odluka da odustane od lova i zaštiti životinje iznenadila je sve, jer je lov bio simbol moći i prestiža. Čak i njegovi dvorski povjesničari su to opisivali kao božanski čin ili bljesak svjetlosti. Akbar je bio poznat po svojim inovativnim pristupima i otvorenosti prema različitim religioznim pogledima, pa se ovo duhovno buđenje nije pokazalo iznenađenjem. To je samo još jedan primjer njegove jedinstvenosti i suosjećanja prema živim bićima. The course of his reign changed. Since then, he invited scholars and thinkers from all religions and sects to Ibadat Khan, the House of Worship. Sufi, Sunni, and Shiite scholars engaged in deep discussions with Brahmins, Jains, Buddhists, Zoroastrians, Jewish, and Christian thinkers, allowing Akbar to assess the validity of their different beliefs. He concluded: “Truth resides in every place… Wise people can be found in all religions, and people who live ascetic lives, receive God’s revelation, and perform miracles can be found among all nations.” This became the foundation for the principles by which Akbar would govern his empire from then on; all people were allowed to live and worship God as they wished, and in all legal matters, people of all religions were treated equally, resulting in a social, cultural, and spiritual freedom that historians agree was unprecedented up to that point. The action of constant human search for something more sublime? Was his inner urge to spend his childhood in direct contact with nature motivated by the effort to see and experience life firsthand, rather than through theoretical knowledge and formal education? It seems that this continued into adulthood as well, as Henriques, a Jesuit priest who visited Akbar’s court in Fatehpur Sikri, wrote that the emperor could often be seen “shearing camels, comforting stones, cutting wood or forging iron, with the same enthusiasm as if he were occupied with his own calling.”
What could have driven the all-powerful monarch to engage in these activities? Were the restlessness and melancholy recorded by his biographers in his twenties a sign of a deep crisis? Was his immersion in spiritual debates therefore a search for meaning? It seems that Akbar found answers in the principles of harmony and unity contained in the Sufi teachings of Sulh-i-kul, which he decisively sought to apply to all aspects of his rule. Importantly, by immersing them in the religious, social, economic, political, and artistic fabric of that time.
The Great Mughal Emperor clearly began to shape a new identity that reflected the cosmopolitan nature of his beliefs. He started his day with a Hindu ritual of worshiping the morning sun. He wore a tilak on his forehead, a rakhi or a protective bracelet, and banned cow slaughter. He ordained the maintenance of the holy fire in Fatehpur Sikri in accordance with Zoroastrian rituals. He observed fasts according to Jain and Buddhist traditions, repeated mantras, and examined his conscience in an effort to find an ethical code that would make him a better person and a king worthy of his subjects. In a letter to King Philip II of Spain, he wrote that good emperors must strive for “the possibility of establishing the truth, which is the noblest goal of human intellect.”
Harmony was also concretely reflected in state affairs and in the diversity of his courts, which incorporated Hindu, Muslim, Rajput, and Iranian elements. Their Bosnian origin did not hinder them in the harmonious performance of their duties and obligations. To the astonishment of the clergy, Akbar abolished the jizya, a tax paid by all non-Muslims, as well as the tax collected at holy Hindu sites, declaring it morally wrong to punish anyone in search of divine enlightenment. Roads with rest stops for pilgrims were built, and caravan sarais were erected to accommodate and feed the poor. In addition, forced labor was banned, remarriage of widows was allowed, and the legal age for marriage was raised to 16 for boys and 14 for girls.
been translated like this: “side, Arabic, and Greek so that everyone could “have the pleasure of using and seeking divine truth”.
Alongside these translations were lavish illustrations in a blend of Persian and Indian styles, which also reflected Western influence. Akbar’s Tasveer Khana, House of Art, was teeming with artists diligently working on miniatures using pigments made from beaten gold and silver, lapis lazuli, copper, and saffron. Calligraphers and scribes were tasked with copying the holy Quran. An architectural style called akbari, an amalgamation of Hindu, Buddhist, Jain, and Islamic features, began shaping the landscape of Hindustan in the form of mosques, temples, palaces, and garden tombs.
Akbar was so deeply inspired to reconcile the differences that divided his empire and so convinced of a common foundation among different religions, that he even dared to propose a new religion called Din-i-Ilahi, which was a sort of synthesis of elements from Islam, Hinduism, and Zoroastrianism, but it was If we look back into the past, we will notice that, when civilization is on the rise, there is often a leader whose courage and immense strength crystallize in the construction of a suitable environment, not only for a few, but for everyone. These are often controversial figures because they go against the current, stirring up the water around them, just as they are stirred up within themselves, diving deep to find the light. Akbar was undoubtedly an exceptional king in constant turmoil, and because of that, he was also condemned. Islamic purists vilified him, myths and legends deified him, Bollywood romanticized him, and funny folk stories about Akbar and his adviser, the Brahmin Birbal, humanized him.
However he is regarded, Akbar remains an inspiring example, a philosopher-king whose life was marked by a sincere search for unity and harmony, accompanied by the courage to bring it to life. A powerful monarch who distinguished the essential from the non-essential, a ruler whose belief in rational inquiry was equal to his deep faith in God, a ruler who chose tolerance over prejudice, empathy over indifference, and unity over division. Ultimately, a visionary from the past whose example of wisdom and reconciliation can serve as a guide for today’s people in building a brighter future.
1 The Chronicle of Akbar’s reign, commissioned by Akbar himself, was written in Persian, the literary language of the Mughals.
2 The Sufi teaching of sulh-i-kul, “peace with all,” excludes any intolerance and sees the reflection of the One in the diversity of the multitude.
3 The Indian custom of burning widows on the funeral pyre of their spouses.