Religious Policies During Mughals
Akbar was born and brought up in comparatively liberal surroundings. His Sunni, his mother a Persian Shia, and he were born in the house of a Hindu Akbar’s most notable tutor, Abdul Latif, who was liberal in his religious views taught him the principle of Suleh-i-Kul (universal peace) which Akbar never forgot. Thus the king and environment combined to influence Akbar’s religious views in the direction of moeras even before he was twenty, he abolished the pernicious practise of enslaving the prisoners of War and converting them to Islam. The pilgrim tax, a tax on Hindu pilgrims visiting their holy shrines, was abolished in 1563.
The next year a revolutionary measure was enacted which was the abolition of the hated Jeziya or poll tax on non-Muslims, which all previous Muslim rulers (even his father and grandfather) had thought it a religious duty to realise. Although his measure marked a fundamental departure in his religious policy, Akbar, nevertheless, in his personal life, continued for many years to be good, though tolerant Muslim who not only said his daily five prayers but also went through other observances of his religion. Every year, he devoutly performed the pilgrimage to the mausoleum of Shaikh Muin-ud-din Chishti at Ajmer.
Possessed of an impulsive bent of mind, he desired to understand the principles of his religion. With this object in view, in 1575, he erected a building at Fatehpur Sikri, called Ibadat Khana (House of Worship), in which regular religious discussions were held on Thursday evenings. In the beginning, the debates were confined to the Muslims but the Ulemas quarrelled among themselves on fundamental questions of Islamic theology and openly exhibited unworthy intolerance towards other’s views.
Their irresponsible behaviour and quarrels, their inability to their behaviour and quarrels, their inability to explain satisfactorily the fundamental doctrines of Islam, convinced Akbar that truth must be sought outside their bickerings of members of other faiths, such as Hindus, Jains, Zorastrai He threw open the debates of members of other faiths defeated by the Mughal army under Man Singh. But Rana Pratap recaptured a large part of the area and Mewar was only annexed during Jahangir’s reign. Religious Policy :
Akbar was born and brought up in comparatively liberal surroundings. His Sunni, his mother a Persian Shia, and he were born in the house of a Hindu Akbar’s most notable tutor, Abdul Latif, who was liberal in his religious views taught him the principle of Suleh-i-Kul (universal peace) which Akbar never forgot. Thus ” ng and environment combined to influence Akbar’s religious views in the direction of moeras: Da before he was twenty, he abolished the pernicious practise of enslaving the prisoners of War and converting them to Islam. The pilgrim tax, a tax on Hindu pilgrims visiting their holy shrines, was abolished in 1563.
The next year a revolutionary measure was enacted which was the abolition of the hated Jeziya or poll tax on non-Muslims, which all previous Muslim rulers (even his father and grandfather) had thought it a religious duty to realise. Although his measure marked a fundamental departure in his religious policy, Akbar, nevertheless, in his personal life, continued for many years to be good, though tolerant Muslim who not only said his daily five prayers but also went through other observances of his religion. Every year, he devoutly performed the pilgrimage to the mausoleum of Shaikh Muin-ud-din Chishti at Ajmer.
Possessed of an impulsive bent of mind, he desired to understand the principles of his religion. With this object in view, in 1575, he erected a building at Fatehpur Sikri, called Ibadat Khana (House of Worship), in which regular religious discussions were held on Thursday evenings. In the beginning, the debates were confined to the Muslims but the Ulemas quarrelled among themselves on fundamental questions of Islamic theology and openly exhibited unworthy intolerance with other’s views. Their irresponsible behaviour and quarrels, their inability to their behaviour and quarrels, their inability to explain satisfactorily the fundamental doctrines of Islam, convinced Akbar that truth must be sought outside their bickerings of members of other faiths, such as Hindus, Jains, Zorastrai He threw open the debates of members of other faiths with Akbar, his main object was the fusion of Hinduism and Islam and the establishment of cultural as well as political unity in the empire. The innovation was the outcome of his policy of universal toleration and his commitment to national idealism.