IN the medieval period, religious intolerance was regarded as a virtue and tolerance as a vice. Bossuet, one of the famous theologians of the period, proudly claimed that Catholicism was the least tolerant of all religions. Intolerance, it was believed, was the best method to protect faith and keep the followers away from any heresy.
The situation changed only when the ‘Age of reason’ begun and new ideas and thoughts challenged faith and promoted rationality to judge all aspects of life. Enlightenment, Renaissance, industrialization and growth of secular ideas became a threat to religious beliefs.
A more serious threat emerged from the communist ideology, that alarmed clerics of all religions into finding out ways and means to defend their faith. Subsequently, to save and preserve religious beliefs and to counter the challenges of atheistic trends, they initiated ‘inter-religious dialogues’ to create a close relationship among the followers of different religions. The outcome of this policy is to find commonalities in different religions and accommodate them in a broader framework of tolerance and mutual understanding.
When Europe was following a policy of religious intolerance, Akbar, in India, introduced the policy of Sulh-i-kul (peace with all) and established an institution known as ‘Ibadatkhana’ or the house of worship in 1575 at his newly-built capital, Fathpursikri, to hold debates on different aspects of Islam.
On every Thursday, he invited Sayyeds, Shaikhs and nobles to come and take part in religious discussions. He made elaborate plan for sitting arrangement as Badayuni in Muntakhab-al- Tawarikh writes: “The Amirs should sit on the east side, the Sayyeds on the west, the Ulema on the south, and the Shaikh on the north. His majesty would go from time to time to these various parties, converse with them and ascertain their thoughts.” In case of a need for references, books were available from the royal library.
The discussions on history of Islam, jurisprudence (Fiqh), and Ahadith, the traditions of the Holy Prophet (PBUH), made the Ibadatkhana a battleground for the Ulema who started accusing and declaring each other nonbeliever. Two leading Ulema, Mulla Abdullah Sultanpuri and Abdunnabi Sadr, who once had a great influence on Akbar, failed to respond to the challenges of Abul Fazl, who arrived at the court in 1575 and became a powerful debater at the Ibadatkhana. He made his adversaries speechless in discussions. Once he contemptuously remarked that “bigoted Ulema and the routine lawyers were shamed.”
Later on, the entry of Shia scholars, such as Hakim Abul Fath Gilani and Mir Sharif Amuli, introduced a different interpretation of Islam. He was also disgusted at the wrangling and quarrelling of the Ulema on minor issues.
However, these discussions created so much interest in him that according to Badayuni: “He used to spend much time in the Ibadatkhana in the company of learned men and Shaikhs. And specially on Friday nights, he would sit up there the whole night continually occupied in discussing questions of religion, whether fundamental or collateral.” It was quite natural that on hearing different interpretations he was confused and remarked: “I wished I had not heard such difference of opinion from teachers of traditional subjects, nor confounded by different interpretation of the Quranic verses and the Ahadith.”
Therefore, not satisfied with the discussions which took place among the Ulema and to know more about other religions and their teachings, he invited prominent theologians of different faiths to come to the Ibadatkhana and take part in discussions.
There came learned Brahmans, Pushottam and Debi, who explained the tenets of Brahmanism. They were followed by Jain clerics, under whose influence he prohibited slaughter of animals for certain days. Zoroastrian scholar Dastur Maharji Rana unfolded the intricacies of his religion and so, according to Badayuni, Akbar was so much impressed by Zoroastrianism that he “ordered Abul Fazl to make arrangements that sacred fire should be kept burning at the court at all hours of the day according to their customs.”
His curiosity led him to invite Christian fathers from Goa to come to his court and teach him about their religion. The first Christian mission, under the leadership of Father Aquaviva, reached Fathpursikri in 1780. Father Monserrate, a member of the mission, wrote an excellent commentary of his journey to the Mughal court and about the activities of his mission. The fathers took part in various discussions at the Ibadatkhana. About these debates, Father Monserrrate writes: “The fathers and the religious leaders of the Musalmans held frequent debates concerning an infinite variety of points — the Trinity, God, the Son, his death ...the day of judgment, death, resurrection, and various philosophical and political subjects. However, be it recorded without pride or boasting that, by the help of God, the fathers so effectually silenced their opponents that they frequently demanded miraculous portends as the proof of truth of Christianity.” Though the fathers used very abusive language during the discussion, Akbar and his courtiers tolerated it and allowed them to speak freely.
The experiment of Ibadatkhana was unique in the medieval history. On one hand it brought to light the fanaticism of the theologians who rejected other religions and insisted on truthfulness of theirs. On the other hand, these discussions created an atmosphere in which religious scholars brought their points of view freely without any hindrance. These inter- religious dialogues created tolerance which helped Akbar construct his policy of Sulh-i-kul to rule over India.
There is a general misunderstanding that Akbar invented a new religion. The term ‘Din-i-Ilahi’ was coined by Mohsin Fani in his book Dabistan-i-Mazahib, written during Jahangir’s period. Abul Fazl calls it ‘Ain-i-Rahnamuni’ (regulation for guidance). His policy of religious tolerance suited India, as followers of different religions lived there, Akbar assumed the role of a king of all the people, irrespective of their colour and creed.
IN the medieval period, religious intolerance was regarded as a virtue and tolerance as a vice. Bossuet, one of the famous theologians of the period, proudly claimed that Catholicism was the least tolerant of all religions. Intolerance, it was believed, was the best method to protect faith and keep the followers away from any heresy.
