Evaluate the evolution of Akbar's religious ideas, To what extent did it

influence the conslolidation of Imperial authority ?

Akbar was very broadminded. Ever since his childhood, he was very
much influenced by liberal mindsets, like one of his regents, Bairam
Khan, who happened to be a Shia Liberal Muslim. Akbar was
also influenced by scholars across religions. So, he wanted to work
out a synthesis of all religions. His treatment of the Hindus was very
tolerant. In fact, he was so liberal in his religious outlook that he
attempted to find a new religion, Din-i-Ilahi in 1582 on the basis of
good points of all religions. Of course, he made no effort to force his
religion on his subjects.
Akbar’s religious policy was based on the following four pillars:
1. Pillar of amity,
2. Pillar of equity,
3. Pillar of kindness,
4. Pillar of tolerance.

Akbar’s religious policy into three phases: the first from 1556 to 1575;
the second from 1578 to 1581; and the third from 1582 to 1605.
The first stage from 1556 to 1575
Akbar took over his kingdom in 1556, and in the beginning, he totally
relied on Bairam Khan. During this period, he ruled over his kingdom as
a true Muslim and was use to obey the laws of Islams, respected the
mullahs and Maulvis, but he was not a blind follower of Islam. After
that, many changes took place in his ideology towards the formation of
religious policy. In this direction, first of all, he married the daughter of
Biharimal, a Rajput ruler which reflects his great regard for Rajputs as
he provided full religious freedom which played a very significant role
in eradicating the enmity between the Muslims and Rajputs to a large
extent. Dr. K.M. Aggarwal is right when he says in this connection that
this marriage was a significant event in medieval Indian history. It led to
a firm alliance between the Mughals and the Rajputs as it started an
epoch of harmony and good will.
There was a complete ban on making prisoners of war as slaves which
was decided in 1562. But, Akbar ordered not to tease and humiliate the
prisoners. They were also not compelled to change their religion to
Muslim from Hindu and this idea was also a part and parcel of Akbar’s
new religious policy. The edict not only put an end to inhuman practices,
but also saved Hinduism from mass conversion of adherents to an alien
faith.
Abolition of the pilgrimage tax in 1563 was also an additional step in
bringing harmony between the Hindus and the Muslims. It was the result
of Akbar’s consistent efforts that this effort came to end. Besides it, the
abolition of Jaziya tax contributed a great deal in establishing
harmonious relationships between the Hindus and the Muslims. To end
Jaziya tax is considered as a landmark achievement in the direction of
bringing harmony between the two religions. It was really a turning
point in the history of Muslim rule in India for it ended the
discrimination against the non-Muslims. By abolishing Jaziya, Akbar
removed the galling distinction between his Muslim and non-Muslims
subjects and declared that a Muslim king could equally be the Padshah
of the Hindus and the Muslims.
Akbar also provided religious independence to non-Muslims because he
wanted to eradicate the contradictions between the Muslims and non-
Muslims. Now there was no religious restriction on both the religions
which was the beginning of a new era in Indian history. Akbar also
made strict rules for prohibiting the forcible conversion which was the
main reason of enmity between the people of two religions. In his new
religious policy, Akbar followed the policy of giving higher posts on the
basis of merits irrespective of religion and ideology. By establishing
Ibadatkhanas, Akbar tried to remove the cultural differences among the
Hindus and the Muslims.
The Second Stage From 1578 to 1581:
During the second stage of his religious policy, Akbar gave much more
importance to Hindu religion in comparison to other religions. His
interest in Jainism, Christianity and Zoroastrianism reflects how eager
he was in expanding his religious policy to every nook and corner. He
also took a very keen interest in reading of Khutba and the infallibility
decree. Apart from emphasizing the concept of justice which was an
integral part of the policy of Sulh-i-Kul, Akbar also reminded the Ulema
through the document the state machinery was meant for the welfare of
the people.
The Third Stage From 1582 to 1605:
After having discussion with a number of religious people at
Ibadatkhana, Akbar finally concluded the fact that all religions are
basically one. He tried to bring about reconciliation between different
religions he came across. Keeping in mind all this, he assembled all the
religions and constituted a new religion which is known as Din-i-Ilahi
which is also termed as the best religion. It is also called Tohid-e-Ilahi or
Sulah-e-Kul as some critics also says that indeed the Din-e-Ilahi set an
example that in spite off social, political and religious differences,
people could meet on a common platform and unite for god and king. In
fact, Din-e-Ilahi must have strengthened the hands of Akbar by casting a
spiritual aura around his throne. Akbar also laid down certain principles
in this religion where god is considered to be the highest power. It also
preaches the welfare of common masses. Apart from it, Akbar also
asked to follow the intimation into Din-e-Ilahi. So, Din-e-Ilahi sets the
model before the people in the light of which they could generate the
forces of national integration by overcoming their respective religious
prides and prejudices and other separatist or diverse tendencies. Akbar
provided not only the political but also moral and spiritual leadership to
Indians of his day; he deserves a place of honour and pride in the annals
of Indian history for all times to come.
In this way, after making an in depth and incisive study of different
religious concerns propounded by Akbar during his life as a ruler, we
can safely and rightly aver the fact that he believed in the goodness of all
religions. At the same time, he also did not like the false practices
followed by the people in the name of religion. His religious policy can
be appreciated in the sense that it helped him a lot to gain the support of
Hindus and Rajputs, but it would not be right to say that his religious
policy was completely inspired by his imperialistic thinking. Although
he was an ardent follower of Din-I-Ilahi and other religious ideologies
but never did he compel others to follow the same. It can be said that as
an emperor he was very liberal I the concept of religion and the main
aim was that he wanted to please the followers of all religions to a great
degree. In that case he can be compared to Mahatma Buddha and
Emperor Ashoka as far as the discussion of religious harmony and faith
is concerned.
Summing up
Akbar’s religious policy and his treatment towards the Hindus healed
strife and bitterness and produced an environment of harmony and
goodwill where there had been racial and religious antagonism of a most
distressing character.