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Summary
 11

RAJIV GANDHI NATIONAL UNIVERSITY OF

LAW, PATIALA

HISTORY PROJECT SEMESTER - 1

Akbar’s Policies on Religious Intolerance

Submitted By: Submitted to:

Gauranshi Jindal Dr. Rachna Sharma

22111 Assistant Professor of History
9
Rajiv Gandhi National University of Law,
Patiala

3
1|Page
 BONAFIDE CERTIFICATE

This certificate is to declare that this project based upon ‘Akbar’s Policies on Religious
4
Intolerance’ is an original work of Gauranshi Jindal who is a bonafide student of the Rajiv
Gandhi National University of Law, Punjab.

Signature
Gauranshi Jindal

2|Page
 ACKNOWLEDGEMENT

I want to convey my gratitude to my university for letting me carry out such a substantial
research project. I also want to thank my history professor, Dr. Rachna Sharma, for helping
me with my study and letting me use this project as an opportunity to reach my full potential.
Her invaluable support and guidance were vital in clarifying all the doubts that were raised
8
during formulation of this project.

I am thankful to Prof. (Dr.) GS Bajpai, Vice-Chancellor of Rajiv Gandhi National University,

for guiding our institution toward an extensive research-based methodology and providing me
10
the chance to work on this project.

I also want to express my gratitude to the IT team, who helped me with my project research
5
by letting me use online databases and journal collections available in the e-library.

Finally, I would like to thank my family and friends for always being encouraging
and supportive of me in all of my pursuits.

3|Page
 PREFACE

21
Being able to pursue BALLB at Rajiv Gandhi National University of Law, Patiala, is a fantastic opportunity
for me. I am submitting a project report on "Akbar's Policies on Religious Intolerance" in order to
successfully complete this degree.

Subject to the limitations of time, effort, and resources every effort has been made to thoroughly research the
subject. examination of a variety of secondary materials, including books, articles, websites, e-journals, etc.
are used to carry out research and dive into the subject more deeply in order to identify various research issues
and draw a conclusion.

4|Page
 TABLE OF CONTENTS

BONAFIDE CERTIFICATE ...................................................................................... 2

ACKNOWLEDGEMENT ......................................................................................... 3
PREFACE .............................................................................................................. 4
TABLE OF CONTENTS ........................................................................................... 5
1. Akbar: Life and Religious Policy…………………………………...6
1.1 First Phase……………………………………………………...…....7
1.2 Second Phase………………………………………………………...8
1.3 Third Phase……………………………………………………….….8
2. Akbar's religious beliefs and treatment of Hindus…………………...9
2.1 Factors influencing Akbar’s Hindu Policy……………………….10
2.2 Significance of Akbar's Hindu Policy …………………………...12
3. Conclusion…………………………………………………………..13
4. Bibliography/Webliography……………………………………………………………14

5|Page
 6

1. Akbar: Life and Religious Policy

7
1. Akbar was the son of Humayun, the second Mughal Emperor and Hamida Banu Begum
on 14th october,1542. After losing Babur's newly created empire, his family escaped.
Little Akbar was nurtured by his uncle in Afghanistan while his parents were in exile in
Persia. He started practicing important abilities like hunting but couldn't learn to read.
Akbar was highly curious and interested in learning, thus throughout his life, he had
works on philosophy, history, religion, and other subjects to be read to him. As a result,
he was able to recall lengthy parts of what he had heard from memory.
2. Being the son of a Sunni father and a Shia mother, Akbar was raised in a liberal
environment. Akbar's approach to religion was shaped and influenced by his social and
familial heritage. Inadvertently, all of Akbar's professors and mentors during his
formative years were men of unconventional religious stances Abdul Latif, his
instructor, was liberal in his views. From him, Akbar learned Suleh-i-Kul which means
peace with all. Another excellent personality that had an impact on his strategy was
Bairam Khan.
3. Akbar is frequently credited with ending the long-standing animosity between Muslims
and Hindus. According to Dr. J.L. Mehta, Akbar was the first king to adopt the policy
of religious harmony and give it the highest status, ushering in a new age by destroying
the hostility between these two prominent religions. The reason Akbar implemented the
new religious policy is now a question. The concept behind this novel religious policy,
which greatly influenced its growth, was influenced by a number of causes. Akbar was
a king who exhibited vision and foresight. He was aware that the Mughal Empire could
not be built on a solid foundation until animosity between Hindus and Muslims existed.
4. Before Akbar, the Delhi sultans sought to exterminate the Hindus, therefore they
imposed many limitations, controls, and obstacles. Akbar was unwilling to repeat the
past events and behaviours. He desired to establish his reign by winning the support of
Hindus through love and devotion rather than the use of force. He therefore made the
decision to adhere to the idea of "Suhl-i-Kul," which means to maintain peace with
everyone. We can cite Edwards and Garratt's opinions that Akbar was, from a variety
of perspectives, the kind of a modern ruler in this direction. He well understood the
crucial idea that, in order to rule successfully, he must not discriminate against those
who express various religious ideas.
5. The close ties between Rajputs and Akbar helped Akbar spread his conception of
religion. It was undoubtedly the start of a new age since he married several Rajput
queens and gave them the religious freedom, they had not previously experienced.
Additionally, Akbar was a liberal monarch and he was utterly opposed to the devout

6|Page
 20
Muslims. In order to bridge the divide between Hindus and Muslims, he founded the
"Ibadat khana" in 1575 to have open discussions on religious issues.
6. The close ties between Rajputs and Akbar helped Akbar spread his conception of
religion. He married a lot of Rajput queens and gave them the freedom to practise their
religion, which they had not had before. Without a doubt, this marked the start of a new
age. Additionally, Akbar was a liberal monarch who had nothing but contempt for
ardent Muslims.
7. He became acquainted with a variety of religions during the sessions held here. He was
quite irritated to learn their thoughts, and it also gave him the opportunity to begin a
new religious policy because, in the words of A.L. Srivastava, "their irresponsible
behaviour and quarrels, their inability to satisfactorily explain the fundamental doctrines
of Islam, and their personal greed and unworthy conduct convinced Akbar that truth
must be sought outside of their bickering.” Akbar did not believe that Islam was the only
true religion and that all others were false. He saw that we can find some elements in
other religions, and by incorporating several excellent aspects, Akbar desired the
creation of a new religion. He thus made the decision to implement a new religious
policy that will respect and honour all religions.
18
8. The development of Akbar's religious policy was influenced by a variety of essential
2
and significant influences. There were three distinct periods of Akbar's religious policy:
the first from 1556 to 1575, the second from 1578 to 1581, and the third from 1582 to
1605.

 First Phase (1556-1575)

The initial phase, which lasted from 1556 to 1575, was marked by Akbar's complete reliance
on Bairam Khan when he first assumed control of his empire in 1556. He governed over his
kingdom during this time as a devout Muslim, was accustomed to abiding by Islamic law,
revered the mullahs and Maulvis, but he was not a slavish adherent to the religion. After that,
his thought about the creation of religious policy underwent numerous adjustments. In this
regard, he first married the daughter of Rajput lord Biharimal, demonstrating his admiration
for Rajputs by granting them complete religious freedom, which was crucial in largely erasing
the animosity between Muslims and Rajputs.
2
In this regard, Dr. K.M. Aggarwal is correct in stating that this marriage was an important
occasion in mediaeval Indian history. It ushered in an era of peace and goodwill and resulted
2
in a strong alliance between the Mughals and the Rajputs.
In 1562, it was declared that using prisoners of war as slaves was entirely prohibited.
However, Akbar commanded that the detainees not be teased and degraded. Additionally, they
2
were not forced to convert from Hinduism to Islam; this idea was also a part of Akbar's new
religious policy. The order stopped cruel practises while also sparing Hinduism's followers

7|Page
from being converted in large numbers to a foreign religion. Another step toward fostering
cooperation between Hindus and Muslims was the elimination of the pilgrimage tax in 1563.
Akbar's persistent efforts were what made this initiative successful. In addition to that, the
elimination of the Jaziya tax made a significant contribution to the development of friendly
relations between Hindus and Muslims. An important step in bringing peace between the two
12
religions was the elimination of the Jaziya tax. It marked a significant turning point in the
history of Muslim rule in India since it put an end to prejudice against non-Muslims.
In order to eliminate differences between Muslims and non-Muslims, Akbar also granted
religious freedom to non-Muslims. Due to the removal of religious restrictions on both
religions, a new period in Indian history began. In order to eliminate differences between
Muslims and non-Muslims, Akbar also granted religious freedom to non-Muslims. Due to the
removal of religious restrictions on both religions, a new period in Indian history began.
In addition, Akbar established stringent regulations forbidding forced conversions, which were
the primary cause of hostility between followers of different religions. Akbar's new religious
policy was to award higher positions based only on merit, regardless of ideology or religion.
Akbar attempted to bridge the cultural gaps between Muslims and Hindus by constructing
Ibadatkhanas.
 Second Phase (1578-1581)
The Second Stage, which spanned the years 1578 to 1581, saw Akbar give the Hindu religion
a lot more weight than he did the other major religions. His enthusiasm for spreading his
religious philosophy to every nook and cranny may be seen in his interest in Jainism,
Christianity, and Zoroastrianism. He also read the Khutba and the proclamation on infallibility
with great attention. In addition to highlighting the idea of justice, which was a key component
of Sulh-i-policy, Kul's Akbar also reminded the Ulema in the paper that the state apparatus
was set up for the benefit of the populace.
 Third Phase (1582-1605)
17
The Third Stage Between 1582 and 1605: Akbar came to the conclusion that all religions are
essentially one after speaking with a number of religious individuals at the Ibadatkhana. He
made an effort to mediate peace between the various religions he encountered. Taking all of
13
this into consideration, he brought all the other religions together to form Din-i-Ilahi, which is
also known as the best religion. It is also known as Tohid-e-Ilahi or Sulah-e-Kul, and some
critics claim that the Din-e-Ilahi did in fact offer an example for how people should come
together despite social, political, and religious divisions in order to support their king and deity.
By enveloping his throne in a spiritual atmosphere, Din-e-Ilahi must have actually bolstered
Akbar's grip. In this religion, where God is regarded as the supreme power, Akbar also
established some tenets. The welfare of the general populace is also preached.

8|Page
 In addition to that, Akbar requested that Din-e-Ilahi be informed in order to be followed. The
welfare of the general populace is also preached. In addition to that, Akbar requested that Din-
e-Ilahi be informed in order to be followed. Therefore, Din-e-Ilahi presents the populace with
a paradigm via which they can develop the forces of national fusion by overcoming their
separate religious egos, prejudices, and other impulses toward secession or diversity. Akbar
gave the Indians of his day moral and spiritual guidance in addition to political leadership; he
is deserving of a prominent place in Indian history for all time.
In this way, after conducting a thorough and insightful analysis of the various religious
concerns Akbar advanced during his reign as a ruler, it is possible to say that he held a positive
view of all religions. He also disapproved of the fraudulent behaviours that individuals
engaged in under the name of religion. It is commendable that his religious views helped him
greatly win the support of Rajputs and Hindus, but it would be incorrect to suggest that his
views on religion were solely influenced by his imperialist outlook. Despite being a fervent
supporter of Din-I-Ilahi and other religious views, he never forced anyone to adhere to them.

9|Page
 19
2. Akbar's religious beliefs and treatment of Hindus
Akbar had a liberal mindset due to his upbringing. Since he was a young child, Bairam Khan,
one of his regents and a Shia liberal Muslim, greatly affected him with his liberal views. Akbar
was also influenced by scholars from other religious traditions. He therefore sought to create
a synthesis of all religions. He was extremely tolerant when it came to the Hindus. In fact, he
1
had such a liberal view of religion that in 1582 he made an attempt to create Din-i-Ilahi on the
basis of the positive aspects of all the major religions. Of course, he made no attempt to convert
his subjects to his religion.
The following four pillars served as the foundation for Akbar's religious policy:
1
1. Pillar of amity,
2. Pillar of equity,
3. Pillar of kindness,
4. Pillar of tolerance.

2.1Factors influencing Akbar’s Hindu Policy

The Bhakti movement's influence
When Akbar was born, raised, and lived in the 16th century, there was a newfound
blossoming of open-mindedness. During the Middle Ages, the Bhakti Movement promoted
profound devotion to God with one's entire being. The Bhakti movement was founded on the
idea that devotion and love, not rituals or religious events, are the best ways for a person to
connect with God. Religious tolerance has long been emphasised by Sufi "Peers" and Bhakti
Saints. Akbar was therefore bound to be impacted by current beliefs and ideals.
Open-mindedness as a trait:
Akbar was inherently open-minded.
The liberal influence of mother and teachers:
His mother Hamlda Banu's and regent Bairam Khan's liberal viewpoints, as well as his tutor
Abdul Latif, had a significant impact on his mind's development.

The Impact of Scholars

1
Akbar's outlook on religion was greatly influenced by Shaikh Mubark, his sons Faizl and
Abdul Faizl, and other notable intellectuals and liberal-minded Sufis.
Hindu wives' influence and ties to Rajputs
10 | P a g e
The Hindu wives of Akbar also influenced his shift in perspective. He wed a Rajput princess,
Raja Bharmal's daughter. It had a significant impact on Mughal history. Rajputs were given
key positions in his court. Four generations of Rajputs worked for the Mughals. Many of
1
them progressed to become generals in the military. Raja Bhagwan Das and Raja Man Singh
were each given significant administrative positions. In 1564, he eliminated the Jizya tax,
and in 1563, he did the same for the Hindu pilgrimage levy. He allowed his Rajput women to
practise their faith freely and never compelled them to do so. Rajputs were treated with
respect and dignity by Akbar. Due of his interactions with the Rajputs, Akbar became liberal.
Pragmatic Approach
1
Akbar was an imperialist, therefore take a pragmatic attitude. He was certain that the Hindus
who made up the majority of his subjects were necessary for him to build a powerful
kingdom.
A desire to learn the truth
It is reported that Akbar would spend hours discussing the mysteries of God and religion
while sitting on a large flat stone.
Akbar took the following steps to build cordial ties with Hindus:
The right to freedom of worship: People of all religions were granted this right by Akbar.
Elimination of Jizya:
Akbar abolished the levy on Hindus known as Jizya.
Matrimonial ties with Hindus:
He forged matrimonial ties with Hindus. Jodha Bai, a descendant of Amber's Bihari Mai,
was married to Akbar. Additionally, he wed Mani Bai, a Kachwaha Raja Bhan Mai’s
1
daughter. Additionally, he wed princesses from Bikaner and Jodhpur. He wed Raja Bhagwan
Dass, son of Raja Bihari Lai, and his daughter to his son Jahangir.
He gave Hindus high-ranking jobs in the military and civil service. Todar Mai, for instance,
served as his finance minister. Other notable ministers included Raja Man Singh and Raja
Bhagwan Das. Eight of the twelve Diwans were Hindus.
No conversion to another religion:
1
He put an end to conversions.
Elimination of pilgrimage tax:
He did away with the Hindus' travel fees.
Hindu scriptures were translated from Sanskrit to Persian by him, including the Gita, the
Ramayana, the Vedas, and the Mahabharata.
11 | P a g e
 He established Ibadat Khana (the House of Lordship), a place of devotion, where he
previously had religious conversations.
He issued the "Infallibility Decree," which released him from deferring to authority.
1
Establishing a new religion:
He established a new religion called Din-i- Ilahi that incorporated the positive aspects of all
other religions.
Reforms in Hindu Society:
Akbar made an effort to eradicate the harmful practises, such as Sati, that were pervasive in
1
Hindu Society.
Freedom to build temples:
Hindus were granted complete freedom to build new temples and restore existing ones.
Land donations:
Akbar donated land to Persian, Jain, and Hindu institutions.
Respect for Hindu sensibilities:
He outlawed the slaughter of cows.

2.2 Significance of Akbar's Hindu Policy:

Expansion and strengthening of Akbar's Empire:
14
Akbar was able to expand and grow his empire thanks to the assistance of the Hindu people
who made up the majority of his subjects
Strengthened cultural harmony:
There is now greater cultural harmony between Muslims and Hindus. Hindus and Muslims
converged culturally.
Promotion of the scriptures:
Akbar founded a Translation Bureau to translate Persian versions of Sanskrit writings.
Atheist sentiments:
Akbar's religion policy supported a diverse range of religious perspectives.
Social Reforms:
Akbar's fascination with Hindu society sparked some awareness of the perils of Sati
practise, among other things. Remarrying after divorce was encouraged.

12 | P a g e
 Conclusion
7
Akbar the Great was a great emperor of the Mughal Empire, he treated his subjects justly
(punishing those who did wrong, disregarding their rank), he led the Mughal army, and by
doing so, he conquered Afghanistan, Kashmir, and the majority of modern-day India and
Pakistan.
15
Akbar is renowned for his liberal viewpoints and liberal approaches to religion. He took a
stance favouring equality for all religions as well as interfaith understanding and healing. He
made an effort to make things harmonious. Basing his new religion, Din-i-Ilahi, on the
universal principles of all other religions. Of course, he was unsuccessful in this quest.

His legacy reflected his acceptance of all cultures. Akbar discovered that in order to establish
a powerful empire, support from the subject is always necessary. So he made the decision to
implement anti-discrimination legislation, which would benefit the topic. Despite being a
Muslim, he made sure that people of different faiths were not treated unfairly. Akbar not
only promoted religious tolerance but also abolished other unjust laws.

Akbar brought together individuals from many kingdoms and religions, which contributed to
the unification of India. The Mughal kingdom was limited and intolerant of other religions.
Akbar enlarged the empire and enacted just laws while serving as emperor. Without him,
discriminatory laws and slavery would still exist in India.

It is important to acknowledge Akbar for starting a new Hindu policy. The reality is that
Akbar had already begun a strategy of rapprochement with the Hindus before he came into
touch with those influences, even though it is true that a few things may have had an impact
on his opinions.The surprising thing about the Hindu policy was that he started it at a time
when there was too much bigotry elsewhere. Muslims have a long history of harassing
Hindus in India, and this practise dates back many years.

His Hindu wives must have had a significant role in the elements that would have impacted
Akbar's policy toward Hindus. Because these husbands' Hindu wives were permitted to
practise their religion freely in their palaces, Hindus could be tolerated nationwide

The Hindu saints and sages were taught by Akbar himself. It is true that Muslim kings have
occasionally wed Hindu women, but in such situations, the unions gave rise to prejudice and
extremism. However, in the instance of Akbar, these unions completely altered the
environment.

13 | P a g e
In Akbar's life, Sheikh Mubarak, Abul Fazl, and Faizi all had significant roles to play. There
were Sufis, and they pushed Akbar to have a liberal approach to religious affairs.

Akbar had very high levels of inventiveness and initiative. He had an inquisitive mind and
was willing to try in any area. The theological conversations in the Ibadat Khana at Fatehpur
Sikri were the result of his curious intellect.

He was shocked by the hostility displayed by the religious leaders as the debates went on.
The Mullas used to refer to one another as heretics and feel. Again, if one person deemed
something legal, another would deem it criminal. Akbar's eagerness to learn the truth was
motivated by this intolerance.

It is been argued that Akbar's policy of rapprochement with Hindus was driven by political
considerations. Even if this reality is acknowledged, Akbar's magnificence remains
unaffected. His ability to free the Mughal kingdom from the Mullas' rule was his greatest
accomplishment. Chapter and verse support the assertion that Akbar's attitude toward Hindus
was closely tied to his personal religious beliefs.

Akbar removed the Jizya tax that was imposed on Hindus in 1564. The Hindus despised this
because it represented their inferiority and incurred great humiliation. Only Muslims were
the genuine citizens of the state when Jizya was imposed, but once it was abolished, Muslims
and Hindus shared equal citizenship.

Akbar removed the pilgrimage fee in 1563. He disagreed with the practise of charging
individuals for engaging in their religious obligations. There were no longer any limitations
on the construction of buildings of worship. As a result, several temples were constructed
around the nation. Akbar established several Translation Departments to translate Hindu holy
texts into Persian.

Its goal was to facilitate cultural exchanges between Muslims and Hindus. It was anticipated
that knowledge of Hinduism would improve relations between the two faiths. A Firman was
granted in 1603, allowing Christians to convert people in India. Akbar had already abolished
the practise of converting enemy captives of battle to Islam before to this. Akbar had
prohibited the practise of converting captives of battle to Islam as early as 1562.

Non-Muslims were barred from all positions of authority and distinction prior to Akbar's
reign. Only Muslims made up the ruling classes, and all high-ranking officials came from
this group. Akbar welcomed both Muslims and Hindus into his offices. The standard was set
at merit alone. Todar Mai served as Prime Minister and Finance Minister concurrently for a
while.

14 | P a g e
Todar Mai, Bhagwan Das, Man Singh, and Rai Singh were chosen to lead different regions
as governors. Additionally, they were given command of several military expeditions. 14 of
the 137 Mansabdars of 1,000 or more mentioned in the Ain-i-Akbari were Hindus. Hindus
made up a sizable portion of the Mughal army. In 1594–1595, eight of the twelve regional
Diwans, or finance ministers, were Hindus.

Previously, Muslim Qazis resolved disputes involving Hindus. Brahman judges were chosen
by Akbar to hear Hindu cases. The Mughal Government's Revenue Department employed a
sizable number of Hindus.

Akbar had a high degree of reverence for Hindu values. Beef consumption was prohibited
because of how highly revered cows were among Hindus. However, it is untrue to state that
cow murderers received the death penalty. Akbar prohibited the slaughtering of animals on
particular days in 1583. According to reports, Akbar forbade the consumption of the meat of
horses, camels, goats, or sheep between 1590 and 1591.

Fishing was temporarily outlawed in 1592. According to Badauni, Akbar shunned

connection with bearded people and eschewed meat, garlic, and onions. Akbar participated
in Hindu celebrations. These celebrations included Rakhi, Dipawali, and Shivaratri, among
others. They just wanted to appease the Hindus while not upsetting the Muslims.

Akbar promoted widow remarriage and opposed child marriage among the Hindus. He
16
forbade Hindu widows from being burned on their husbands' funeral pyres, a practise known
as Sati. As seen above, Akbar consciously pursued a strategy of appeasement toward the
6
Hindus in order to gain their support for his empire. History demonstrates that one of the key
factors leading to the demise of the Mughal Empire was Aurangzeb's rejection of this
strategy.

15 | P a g e
Bibliography/Webliography

 “Akbar’s Religious Policy with Special Reference to Sule Kul.” History Discussion -
Discuss Anything about History, 29 Nov. 2014, www.historydiscussion.net/history-
of-india/akbars-religious-policy-with-special-reference-to-sule-kul/2796. Accessed 17
Oct. 2022.
 “Akbar’s Religious Views and His Policy towards Hindus.” History Discussion -

Discuss Anything about History, 29 Nov. 2014, www.historydiscussion.net/history-

of-india/akbars-religious-views-and-his-policy-towards-hindus/2792. Accessed 8 Oct.

2022.

 Chaudhry, Sunita. “Evolution of Akbar’s Religious Policy.” Journal of Advances and

Scholarly Researches in Allied Education [JASRAE], vol. 13, no. 1, Apr. 2017, pp.

1015–1017. Ignited Minds Journals, ignited.in/I/a/221452. Accessed 3 Oct. 2022.

 Ali, M. Athar, and M. Akhtar Ali. “SULHI KUL and the RELIGIOUS IDEAS of

AKBAR.” Proceedings of the Indian History Congress, vol. 41, 1980, pp. 326–339,

www.jstor.org/stable/44141855. Accessed 17 Oct. 2022.

 Habib, Irfan. “Ṣulḥ-i Kul under Akbar: Reconstructing the Short Life of a Concept of

Human Amity.” Studies in People’s History, vol. 8, no. 2, 16 Nov. 2021, pp. 208–

214, 10.1177/23484489211041140. Accessed 20 Nov. 2021.

 Khan, Iqtidar Alam. “Akbar’s Personality Traits and World Outlook: A Critical

Reappraisal.” Social Scientist, vol. 20, no. 9/10, Sept. 1992, p. 16, 10.2307/3517713.

Accessed 25 Mar. 2020.

 ---. “Akbar’s Religious Policy in the Early Phase of His Reign: A Complex Story.”

Studies in People’s History, vol. 6, no. 1, 31 May 2019, pp. 70–77,

10.1177/2348448919834794.

 ---. “The Nobility under Akbar and the Development of His Religious Policy, 1560-

80.” Journal of the Royal Asiatic Society of Great Britain and Ireland, no. 1/2, 1968,

pp. 29–36, www.jstor.org/stable/25203020. Accessed 17 Oct. 2022.

16 | P a g e
  Sharma, Ram. “AKBAR’S RELIGIOUS POLICY.” Proceedings of the Indian

History Congress, vol. 1, 1935, pp. 1–1, www.jstor.org/stable/44202310. Accessed 17

Oct. 2022.

 Singh, Gurpreet. 36 IJSR -INTERNATIONAL JOURNAL of SCIENTIFIC RESEARCH

Research Paper History Religious Policies of Emperor Akbar and Emperor

Aurangzeb-an Analysis.

BOOKS

1. George Bruce Malleson. Akbar and the Rise of the Mughal Empire. 1890.

2. Sri Ram Sharma. The Religious Policy of the Mughal Emperors. 1988.

3. Habib, Irfan. Akbar and His India. Oxford University Press, USA, 1997.

4. Bashīr Aḥmad. Akbar, the Great Mughul. 2009.

5. Richards, John. The Mughal Empire. Cambridge, Cambridge University Press, 1996.

6. Fisher, Michael. A Short History of the Mughal Empire. Bloomsbury Publishing, 1 Oct. 2015.

7. Abul Fazl Allami. Ain I Akbari. 2017.

8. Choudhury, Roy. The Din-I-Ilahi, Or, the Religion of Akbar. New Delhi, Munshiram Manoharlal,

1997.

17 | P a g e
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15 <1%
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University of College Cork on 2021-03-01

16 <1%
Submitted works

slsh.edu.in
17 <1%
Internet

Pathways World School on 2018-01-22

18 <1%
Submitted works

University of Washington on 2015-06-05

19 <1%
Submitted works

ia903103.us.archive.org
20 <1%
Internet

Sources overview
 Similarity Report ID: oid:28078:25193738

rgnul on 2022-10-09
21 <1%
Submitted works

Sources overview