RAJPUT POLICY OF AKBAR
To win over the friendship of Rajput rulers and using their loyalty and bravery to strengthen his own position were the twin pillars of the Rajput Policy of Akbar. Akbar developed special relationship with the Rajput rulers. Rajputs became the important supporters and strength of the Mughal Empire.
His policy of carrot and stick won over the Rajputs and they became part and parcel of the Mughal Empire. As the relationship grew, Rajputs were assigned by position of responsibilities. Akbar made the Rajputs not only his friends, but also took many Rajput princess as his bride.
He established matrimonial alliances with the Royal families of the Rajput states of Amber, Bikaner and Jaisalmer. Raja Bharmal Kachhwaha of Amber married his eldest daughter to Akbar. Raja Bhagwan Das (Raja Bharmal’s heir) and Man Singh son of Bhagwan Das were subsequently given senior positions in the imperial hierarchy. They were given 5000 Zat rank and 7000 Zat ranks respectively.
Soon other, Rajput rulers also followed the Kachhwahas and established friendly relations with Akbar. This included Rathore of Jodhpur, Bhatis of Jaisalmer, Hadas of Ranthambore etc. Only the Sisodias of Mewar refused to accept Mughal paramountcy and kept on struggling for its survival as a fully sovereign state under its rulers like Udai Singh, Rana Pratap etc.
DECCAN POLICY OF AKBAR
Akbar’s Deccan Policy was associated with his imperial ambitions though, Abu’l Fazl links his expansionist policy with public welfare and Sulh-i-kul. Akbar sent embassies to Deccan states, to make them accept his domain. Khandesh accepted Mughal domain and was considered as the Gateway of South India. Other states did not accept Akbar’s proposal and Burhan Shah, the ruler of Ahmednagar even humiliated Akbar’s ambassador. After Burhan Shah’s death, the unstable political condition in Ahmednagar was exploited by the Mughals.
RELIGIOUS POLICY OF AKBAR
Akbar proved himself successful in his empire building not merely because of his military policy, but also because of his enlightened religious policy and his attitude towards the Rajputs. One of the greatest humanitarian measures of Akbar was the abolition of slavery and the practice of converting prisoners of war into Islam, in 1562 AD. He abolished Pilgrimage tax in 1563 AD and Jizya (tax) in 1564 AD.
IBADAT KHANA (HOUSE OF WORSHIP) In 1575 AD, Akbar ordered the construction of the Ibadat Khana (house of worship) near the Jama masjid, in his newly built town of Fatehpur Sikri. To discuss religious matters, he developed a passionate love for philosophical discussions and spiritual debates. Only the Sunnis were initially allowed to participate in religious discussions.
However, when petty differences between other religious sects emerged, he decided to open the room for people of all faiths. So, in 1578 AD he converted Ibadat Khana into a Parliament of Religions.
Religious leaders and philosophers from his empire and those, who were passing through were encouraged to come for the discussions on Thursday evenings.
Abdul Qadir Badayuni and Abul Fazl were the principal debaters. Both had been trained by Abul Fazl’s father, Sheikh Mubarak.
MAHZAR NAMA
In the Ibadat Khana, initially arguments were discussed. These discussions, rather than clearing Akbar’s doubts, only increased the insatiable religious quest of the emperor.
These arguments as Akbar found, were only to defend the creeds of their own doctrine. In 1579, Mahzarnama was declared, by which the emperor declared that if there were conflicts in the views of the debaters, he was entitled to choose any of the interpretations. Mahzarnama, which was actually an idea of the father of Abu’l Fazl and Faizi, set that the authority of the king was higher than that of a mujtahid (doctor of the faith) and if there is a variation, the emperor’s division should be binding on the Muslims of India.
DIN-I-ILAHI
The Din-i-Ilahi was a syncretic religion propounded by Akbar in 1582 AD. He wanted to merge the best elements of the religions of his empire. The elements were primarily drawn from Islam and Hinduism, but some others were also taken from Christianity, Jainism and Zoroastri- anism. The basic purpose of the formulation of Din-i-Ilahi was Sul-i-Kul or universal harmony which governed all public policies of Akbar.
TENETS OF DIN-I-ILAHI (1582)
- It could be adopted on Sunday by performing paibos (the emperor placed his feet on the head of the initiated), following which Akbar gave Shat (formula).
- The initiated had to express greeting in the form of Allah-O-Akbar and Jalle-Jalaluhu.
- He had to abstain from eating meat and had to give alms.
- There were no scriptures or priests.
- Tauhid-i-llahi had four grades of devotion in the ascending order sacrifice of property, life, honour and religion.
- Birbal, Abul Fazl and Faizi joined the order. Badauni believed that Akbar was creating a new religion but contemporary historians believe that he was only trying to attain the status of Insaan-i-Kamil.
In the Ain-i-Akbari, Abu’l Fazl deals with a number of laws made by Akbar for secularising the state, which were, however, termed as illegal by the orthodox Badayuni. For instance, Akbar prohibited polygamy and allowed a second marriage only in exceptional circumstances.
He also prohibited child marriages, the circumcision of boys below the age of 12 and the slaughter of animals on certain days, accounting for about half the year.