Din-i-Illahi

Din-e-Ilahi, meaning the ‘Religion of God’, was a syncretic religious doctrine introduced by the Mughal Emperor Akbar in 1582 CE. It aimed to combine the best moral and spiritual elements of the major religions practised in his empire, including Islam, Hinduism, Jainism, Zoroastrianism, and Christianity. Though it never gained widespread acceptance, Din-e-Ilahi remains one of the most notable attempts in world history to create a universal ethical system promoting religious harmony.

Historical Background

The foundation of Din-e-Ilahi must be understood within the broader context of Akbar’s reign (1556–1605 CE). As a ruler of a vast and religiously diverse empire, Akbar was confronted with the challenge of uniting people of different faiths. His early years were marked by orthodox Islamic influence, but as he matured, Akbar began to pursue a policy of religious tolerance (Sulh-i-Kul), or ‘peace with all’.
Akbar’s growing interest in comparative religion led him to establish the Ibadat Khana (House of Worship) at Fatehpur Sikri in 1575 CE, where scholars of various faiths—Muslims, Hindus, Jains, Zoroastrians, and Christians—engaged in theological discussions. Disillusioned by sectarian disputes, Akbar began to search for a rational and universal moral code, eventually culminating in the creation of Din-e-Ilahi.

Principles and Beliefs

Din-e-Ilahi was not a conventional religion with sacred texts, rituals, or clergy; rather, it represented a philosophical and ethical order. The focus was on moral conduct, spiritual purity, and loyalty to the emperor as the divine representative of truth. The essential principles included:

• Belief in one God and rejection of sectarianism.
• Emphasis on reason and ethical living over ritual observance.
• Tolerance towards all religions and respect for truth in every faith.
• Prohibition of certain practices, such as meat consumption on specific days and sexual immorality.
• Promotion of virtues like kindness, piety, justice, and abstinence from greed.
• Worship of light (fire or sun) as a symbol of divine energy, inspired by Zoroastrianism.

Akbar himself was regarded as the spiritual leader (Imam-i-Adil) of the order, and followers were expected to greet each other with “Allahu Akbar” (meaning “God is Great” but also interpreted as “Akbar is God” by some opponents).

Membership and Organisation

Membership in Din-e-Ilahi was voluntary and extremely limited. Historical records, primarily those of Abul Fazl, suggest that fewer than twenty disciples were ever formally initiated into the order. Among the notable followers were Birbal, one of Akbar’s Navaratnas, and Abul Fazl himself. The initiation involved a solemn pledge of devotion and loyalty to Akbar, symbolised by the offering of the Hunar (an ash mark) on the forehead and a ring bearing Akbar’s image.
The followers adhered to a strict code of conduct, which included practices such as:

• Refraining from slander and hypocrisy.
• Observing vegetarianism on certain days.
• Avoiding the killing of animals without necessity.
• Celebrating the emperor’s birthday as a festival.

However, the order had no formal clergy, scriptures, or temples. Its essence lay in the spiritual discipline and ethical devotion towards humanity and the emperor.

Religious and Political Motivation

Din-e-Ilahi was both a religious experiment and a political strategy. Akbar sought to reduce the religious divisions that had long plagued the Indian subcontinent. By synthesising diverse beliefs, he hoped to forge a common ideological framework that would unify his subjects under a single moral authority—thereby strengthening imperial integration.
Furthermore, Akbar’s initiative can be seen as part of his broader policy of secular governance. He had already abolished discriminatory taxes such as the Jizya on non-Muslims and permitted interfaith marriages. The creation of Din-e-Ilahi symbolised his vision of an empire governed by universal ethical principles, rather than sectarian laws.

Opposition and Criticism

Despite its idealistic goals, Din-e-Ilahi faced strong opposition from orthodox Muslim scholars, particularly the Ulama. They viewed Akbar’s actions as heretical and a deviation from Islamic orthodoxy. Sheikh Ahmad Sirhindi, a prominent Islamic reformer of the time, harshly criticised Akbar, accusing him of apostasy and attempting to elevate himself above religion.
Many Hindus, too, remained sceptical, viewing Din-e-Ilahi as an imposition of imperial ideology rather than genuine spiritual reform. The limited membership and lack of mass appeal indicated that the faith never transcended the boundaries of Akbar’s court.
After Akbar’s death in 1605 CE, his successor Jahangir showed little interest in continuing the movement, and Din-e-Ilahi quickly disappeared from public life. It survived only as a historical curiosity rather than a lasting religious institution.

Philosophical and Cultural Significance

Although short-lived, Din-e-Ilahi reflects the intellectual climate of Akbar’s court, which valued rationalism, humanism, and moral inquiry. It was a pioneering attempt at interfaith dialogue long before such ideas gained global attention. By promoting the concept of Sulh-i-Kul, Akbar established a model of religious coexistence that shaped later Mughal policies and influenced thinkers such as Dara Shikoh in the seventeenth century.
The principles of Din-e-Ilahi also resonated with broader cultural movements in India that emphasised spiritual unity, including the Bhakti and Sufi traditions. Its legacy is thus more philosophical than religious, symbolising an aspiration for moral universality.

Evaluation and Legacy

Modern historians view Din-e-Ilahi not as a religion in the strict sense but as a moral and ethical system designed to complement Akbar’s political and administrative reforms. It demonstrated Akbar’s vision of religious pluralism and his belief that governance should transcend sectarian boundaries. The initiative, however, failed to gain popular traction due to its elitist nature, absence of rituals, and dependence on imperial authority.