Why Akbar Stopped Praying Like a Muslim — And Created His Own Faith

Did you know that Emperor Akbar — the most powerful Muslim ruler in India’s history — gradually stopped offering Islamic prayers, rejected many traditional rituals, and eventually crafted a path of spiritual synthesis that stunned the world? His transformation was not a rejection of God, but a deep journey into the soul of all religions, leading him to create Din-i Ilahi — “The Religion of God.” As Akbar matured into power, he began to view traditional Islamic practices not as vehicles of devotion, but as divisive formalities.

• He gradually stopped offering namaz (Islamic prayer) in public and withdrew from religious festivals like Eid.
• He rejected the authority of the Islamic clergy, especially those who used fatwas (religious rulings) to control political life.
• He believed that many religious scholars promoted blind imitation over reason, and exclusivity over truth.

This internal conflict grew stronger as he ruled over a multi-faith population — Hindus, Jains, Buddhists, Zoroastrians, Christians, and more — who each had their own rich spiritual traditions. Akbar realized that a ruler of many religions could not remain confined to one. In 1575, Akbar constructed the Ibadat Khana (House of Worship) at Fatehpur Sikri. His vision was to bring together the best minds of every faith to discuss spiritual truths in an open space.

• Muslim scholars, both Sunni and Shia, were invited to debate.
• Hindu pandits, Jain monks, Jesuit priests, and Zoroastrian scholars were given equal space.
• Even atheists and agnostics were permitted to speak — a radical act for the time.

However, what Akbar witnessed disillusioned him. The debates often dissolved into sectarian arguments, especially among Muslim theologians themselves. Rather than unity, he saw ego, dogma, and superiority complexes. From this disappointment emerged a deeper belief — truth exists, but not in any one religion alone. In 1582, Akbar introduced Din-i Ilahi (Religion of God). Contrary to the name, it was not a “religion” in the usual sense. It was:

• A spiritual order with no sacred book or prophet.
• Meant for a small circle of seekers, not mass conversion.
• Focused on ethical living, rather than ritual performance.
• Emphasizing kindness, non-violence, humility, loyalty, and the pursuit of truth over tradition.

It borrowed the best philosophical elements from every tradition:

• From Sufism: the emphasis on inner experience and love for the divine.
• From Hinduism and Jainism: respect for all life, vegetarianism, and karma.
• From Zoroastrianism: the worship of light as a symbol of divine purity.
• From Christianity: ideals of forgiveness, service, and humility.

Din-i Ilahi was not designed to replace religions, but to transcend them. As Akbar’s beliefs evolved, so did his personal practices. He broke away from conventional Islamic rituals in his daily life.

• He no longer observed Ramadan regularly, and replaced Arabic with Persian and Sanskrit terms in court prayers.
• He prostrated before the rising sun, not as an idolater, but as a symbolic act of gratitude to the life-giving source — influenced by Zoroastrian and Vedic ideas.
• He practiced silent meditation and internal reflection instead of vocal prayers.
• Festivals like Navroz (Persian New Year) took prominence over Islamic ones.

In a deeply hierarchical and orthodox society, this was revolutionary. For Akbar, God was not a name or ritual — but a presence, to be felt in silence. Din-i Ilahi was never widely followed, nor was it intended to be. Akbar handpicked courtiers who were spiritually inclined and open-minded.

• Notable followers included Birbal, Abul Fazl, and Faizi — men of intellect and deep tolerance.
• There were no forced conversions. In fact, many Muslims and Hindus remained skeptical or outright hostile to the new order.
• The order included a vow of loyalty to the emperor, which further alienated orthodox groups.

While the Din-i Ilahi failed to attract a mass base, it set a precedent — a state-led movement encouraging inclusivity, interfaith respect, and rational spirituality. After Akbar’s death in 1605, Din-i Ilahi quietly disappeared. His son Jahangir chose to maintain the empire’s unity by aligning with mainstream Islam. His great-grandson Aurangzeb later imposed rigid Islamic law, reversing many of Akbar’s liberal policies.
But Akbar’s experiment left behind an ideological legacy that continues to influence India’s secular and spiritual traditions.

• “Sulh-i-Kul” (Universal Peace) became his lifelong motto — and later a foundational idea for Indian pluralism.
• His belief that no religion holds a monopoly on God resonates in today’s interfaith movements.
• His rejection of ritual for inner experience echoes through modern spiritual paths, like those taught by Ramana Maharshi or the Bhakti movement.

In many ways, Akbar was centuries ahead of his time — a king who ruled not just land, but also dared to explore the kingdom of the soul. Akbar’s decision to stop praying like a Muslim was not an act of rebellion — it was an act of seeking. His faith had outgrown the confines of doctrine. Through Din-i Ilahi, he showed that God could be approached without fear, without division, and without ritual noise.

He imagined a world where faith was not about difference, but about essence. In his silent meditations and universal ethics, Akbar became more than a ruler — he became a spiritual visionary.

And though the world forgot his religion, it has never forgotten his message:

"If God is one, why shouldn’t we seek Him as one?"