Abu'l-Fath Jalal ud-din Muhammad Akbar, popularly known as Akbar I (IPA: [əkbər], literally "the great"; 15 October 1542– 27 October 1605), and later Akbar the Great (Urdu: Akbar-e-Azam; literally "Great the Great"), was Mughal Emperor from 1556 until his death. He was the third and one of the greatest rulers of the Mughal Dynasty in India.
- Akbar's liberalism can be adjudged from another fact, namely that he issued gold and silver coins bearing the figures of Rama and Sita and inscribed with the legend Rama Siya.
- Lal, B. B. (2008). Rāma, his historicity, mandir, and setu: Evidence of literature, archaeology, and other sciences. New Delhi: Aryan Books International. p.6
- The compassionate heart of his majesty finds no pleasure in cruelties or in causing sorrow to others; he is ever sparing of the lives of his subjects, wishing to bestow happiness upon all.
- Ain-i-Akbari by Abul Fazl. quoted from Lal, K. S. (1999). Theory and practice of Muslim state in India. New Delhi: Aditya Prakashan. Chapter 2
- The king, in his wisdom, understood the spirit of the age, and shaped his plans accordingly.
- Ain-i-Akbari by Abul Fazl. quoted from Lal, K. S. (1992). The legacy of Muslim rule in India. New Delhi: Aditya Prakashan. Chapter 3
- While Catholics were murdering Protestants in France, and Protestants, under Elizabeth, were murdering Catholics in England, and the Inquisition was killing and robbing Jews in Spain, and Bruno was being burned at the stake in Italy, Akbar invited the representatives of all the religions in his empire to a conference, pledged them to peace, issued edicts of toleration for every cult and creed, and, as evidence of his own neutrality, married wives from the Brahman, Buddhist, and Mohammedan faiths.
His greatest pleasure, after the fires of youth had cooled, was in the free discussion of religious beliefs. … The King took no stock in revelations, and would accept nothing that could not justify itself with science and philosophy. It was not unusual for him to gather friends and prelates of various sects together, and discuss religion with them from Thursday evening to Friday noon. When the Moslem mullahs and the Christian priests quarreled he reproved them both, saying that God should be worshiped through the intellect, and not by a blind adherence to supposed revelations. "Each person," he said, in the spirit — and perhaps through the influence — of the Upanishads and Kabir, "according to his condition gives the Supreme Being a name; but in reality to name the Unknowable is vain."
- Will Durant Our Oriental Heritage. Ch. XVI : From Alexander to Aurangzeb, § VII : Akbar the Great
- "At the religious discussion meetings held by Akbar, 'at which every one... might say or ask what he liked,' the emperor examined people about the creation of the Quran, elicited their belief, or otherwise, in revelation, and raised doubts in them regarding all things connected with the Prophet and the imams. He distinctly denied the existence of Jins, of angels, and of all other beings of the invisible world, as well as the miracles of the Prophet."
- Muntakhab-ut-Tawarikh by Abdul Qadir Badaoni, vol. II, quoted from Lal, K. S. (1999). Theory and practice of Muslim state in India. New Delhi: Aditya Prakashan. Chapter 2
- [The people also got busy collecting] "all kinds of exploded errors, and brought them to his Majesty, as if they were so many presents... Every doctrine and command of Islam as the prophetship, the harmony of Islam with reason... the details of the day of resurrection and judgement, all were doubted and ridiculed."
- Muntakhab-ut-Tawarikh by Abdul Qadir Badaoni, vol. II, p. 307. quoted from Lal, K. S. (1999). Theory and practice of Muslim state in India. New Delhi: Aditya Prakashan. Chapter 2
- [Brahmans] surpass other learned men in their treatises on morals....His Majesty, on hearing… how much the people of the country prized their institutions, commenced to look upon them with affection.
- Muntakhab-ut-Tawarikh by Abdul Qadir Badaoni, vol. II, quoted from Lal, K. S. (1992). The legacy of Muslim rule in India. New Delhi: Aditya Prakashan.
- Akbar was the first emperor to abolish Jizyah with one stroke of pen, along with all its associations and implications, including the distinction of Muslim and Dhimmî into the bargain. His son and grandson followed his example in regard to Jizyah, generally speaking, but reimposed upon the Hindus all the other restrictions and disabilities suffered by them before.
- Harsh Narain, Jizyah and the spread of Islam, chapter 3
- This hall was, by order of the Emperor Jehanguire, the son of Acbar, highly decorated with painting and gilding; but in the lapse of time it was found to be gone greatly to decay; and the Emperor Aurungzebe, either from superstition or avarice, ordered it to be entirely defaced, and the walls whitened.
- Akbar had prohibited enslavement and sale of women and children of peasants who had defaulted in payment of revenue. He knew, as Abul Fazl says, that many evil hearted and vicious men either because of ill-founded suspicion or sheer greed, used to proceed to villages and mahals and sack them.
- Lal, K. S. (2012). Indian muslims: Who are they.
- The first revolutionary step of Akbar was the abolition of the Jiziyah, the hated discriminatory tax paid by Hindu Zimmis. The Hindus, as Zimmis, had become second class citizens in their own homeland and were suffered to live under certain disabilities.
- Lal, K. S. (1999). Theory and practice of Muslim state in India. New Delhi: Aditya Prakashan. Chapter 2
- Akbar’s court was essentially foreign, and even in his later years the Indian element, whether Hindu or Moslem, constituted only a small proportion of the whole.
- Moreland, India at the Death of Akbar, quoted from Lal, K. S. (1994). Muslim slave system in medieval India. New Delhi: Aditya Prakashan. Chapter 10
- The same spirit of intolerance was shown by the Jesuit fathers in the Moghul court. The Emperor Akbar took great interest in religious discussions and summoned to the court scholarly Jesuit missionaries from Goa. They were received with great courtesy, but the free discussions in the Ibadat Khana (House of Worship), where the debates on religion took place, displeased the Jesuit fathers greatly. Their intolerance of other religions and their arrogant attitude towards the exponents of other faiths were unwelcome also to the Emperor. So the missionaries had to leave the capital greatly disappointed.
- Panikkar, K. M. (1953). Asia and Western dominance, a survey of the Vasco da Gama epoch of Asian history, 1498-1945, by K.M. Panikkar. London: G. Allen and Unwin.
- [Akbar is reported to have said:] “My dear child… with all of God’s creatures, I am at peace; why should I permit myself, under any consideration, to be the cause of molestation or aggression to any one? Besides, are not five parts in six of mankind either Hindus or aliens to the faith; and were I to be governed by motives of the kind suggested in your inquiry, what alternative can I have but to put them all to death? I have thought it therefore my wisest plan to let these men alone.”
- Tarikh-i-Salim Shahi (Calcutta Edition), pp. 21-22. (Some scholars hold that this work is a fabrication and does not comprise the real Memoirs of Jahangir) quoted from Lal, K. S. (1990). Indian muslims: Who are they.
- Islam, like the other two religions of the Judaic family, is exclusive-minded and intolerant by comparison with the religions and philosophies of Indian origin. Yet the influence of India on Akbar went so deep that he was characteristically Indian in (his) large-hearted catholicity.
- A. J. Toynbee, One World and India, p. 19. quoted from Lal, K. S. (1999). Theory and practice of Muslim state in India. New Delhi: Aditya Prakashan. Chapter 2