Jalal-ud-din Mohammed Akbar (1542-1605) was the third Mogul emperor of India. The administrative system that he built was copied by the British, and it is discernible in contemporary India.
On Nov. 23, 1542, Akbar was born at Umarkot, Sind, while his father, the emperor Humayun, driven from the throne of Delhi, was escaping to Persia. Humayun died in 1556 soon after his return to Delhi, and Akbar was proclaimed emperor on February 14, under the regency of Bairam Khan. The regent wrested control of northern India from the Afghans, who had defeated Humayun, but in 1560 Akbar rid himself of the regent and assumed full imperial powers. By 1605 Akbar had made himself the master of the Indo-GangeticBasin, Kashmir and Afghanistanin the north, Gujarat and Sind in the west, Bengal in the east, and part of the Deccan to the GodavariRiver in the south.
The Emperor presided over a Hindu-Moslem cultural synthesis which culminated in a golden age of culture. Though he never learned to read or write, he was a cultivated man, and surrounded himself with the best minds of his generation. He patronized liberal Moslem intellectuals such as Shirazi, Faizi, and Abul Fazl, the author of Ain-i-Akbari and Akbar Nama, two important Mogul historical works. Akbar welcomed to his court mystics such as Salim Chishti and engaged in dialogues with Jesuit priests. He also invited Abul Fatah Gilana, who had written a commentary on Avicenna, to his court.
Committed to the policy of universal tolerance (sulahkul), Akbar considered himself the ruler of all his subjects and the Commander of the Faithful. Through his marriages with Rajput princesses, he brought Hindus to the ruling dynasty and gave three of the highest positions in his cabinet to Hindus. He abolished taxes such as the jizya, a poll tax, that discriminated against non-Moslems. Akbar patronized Indian music and arts, and in many buildings, notably at Fatehpur Sikri, near Agra, he adopted Hindu elements in architecture. Every week he appeared in public, and he held an open court.
Akbar participated in the religious festivities of all groups, allowed the Jesuit fathers to establish a church at Agra, and discouraged cow slaughter. In 1575 at Fatehpur Sikri he built a house of worship to which Moslem, Hindu, Jain, Christian, Parsi, and other theologians were invited for dialogue. In 1582 he promulgated a new religious movement, din-i-ilahi, which did not attract many converts.
In administration Akbar introduced far-reaching changes in revenue collection. To achieve balance of power, he separated revenue collection in each province from military administration, thereby using the collector to check the power of the commander. He built up a military cadre, preferring to pay cash salaries rather than award land grants. The emperor died on Oct. 17, 1605.

فيما يلي بعض السيرة الذاتية للإمبراطور المغولي المسلم السابق جلال الدين محمد أكبر الذي تعرض قناة أم بي سي الفيلم الهندي "جودا أكبر" عنه وتروج له كما روجت للمسلسلات التركية الفاسدة، وكأن مهمة القناة الممولة من كبار القوم في المملكة هي نشر العلمانية في أرض الحرمين.
جلال الدين كما تشير إليه الفقرات الملونة بالأحمر، اتجه إلى جمع أهل الأديان في الهند في معابد مشتركة. بل دعا أخيراً إلى إقامة دين جديد سماه "الدين الإلهي". عيّن الهندوس في أرفع مراتب الدولة، ورفع الجزية عن غير المسلمين، وسمح للمبشرين اليسوعيين ببناء كنيسة. وهذه المعلومات التي استقيتها عبر البحث في غوغل، يوجد تفصيل لها في كتب التاريخ الهندي لمن أراد. ولا حول ولا قوة إلا بالله..

جزاك الله خيرا.

شكراً لك على المعلومات. هل الفيلم يعرض في لبنان الآن؟

سوف يتم عرض الفيلم على قناة الأم بي سي...
هو فيلم هندي مدبلج...

يبدو أن الأخ بلال صار من محبي الأفلام الإيرانية هذه الأيام. :)

يبدو أن الأخ بلال صار من محبي الأفلام الإيرانية هذه الأيام. :)
على الأقل افلامهم نظيفة وليست داعرة بعكس افلام المحطات السنية :)

على الأقل افلامهم نظيفة وليست داعرة بعكس افلام المحطات السنية :)


لكن إنتبه من الدعارة الفكرية والعقائدية... فهي أخطر...

لكن إنتبه من الدعارة الفكرية والعقائدية... فهي أخطر...الحمد لله فانا متزوج ولا افكر كثيراً فيما يفكر به الشباب :)

طفت الهند طفت السند طفت العالم الأخضر
لم اجد مثل دعارة لبنان ولا اخطر :)

عجبي أو ليس من العجب شيء أن قناة أم بي سي على موقعها لم تنشر تعليقي على فيلم جودا أكبر فيما توالي نشر التعليقات السطحية والتي تمدح الفيلم والقناة والممثلين الحسني الوجوه كما هي العادة، وصدق فينا قول موشي دايان بعد حرب 1967 حيث تفاخر بأن بمقدوره إعادة سيناريو الحرب مرة أخرى والانتصار على العرب لأنهم لا يقرأون!


فيما يلي مقتطفات جديدة من بحث جاد للباحث حافظ مالك صادر بالإنجليزية عام 1963 في الولايات المتحدة بعنوان "الوطنية الإسلامية في الهند وباكستان".
وملخص ما فيها، أن جلال الدين محمد أكبر مرّ بمراحل من التدين أولاً بالمذهب السني وممارسة الشعائر، إلى اهتزاز إيمانه بالإسلام ثم إلى اختراع الدين الجديد الذي سماه "الدين الإلهي".
بنى معبداً سماه "عبادت خانة" جمع فيه المسلمين أولاً ثم هم وغيرهم من الهندوس وسواهم.
أصدر مرسوماً خوّله به نفسه "الإمام العادل" السلطة الدينية والسياسية معاً حتى يمنع رجال الدين من الاعتراض على انحرافاته.
ثار عليه أخوه غير الشقيق فانتصر عليه وعاقب علماء الدين الذين التفوا حول أخيه بسبب انحراف الإمبراطور. وبمناسبة انتصاره على أخيه عيّن 12 حاكماً للولايات منهم 8 من الهندوس وأعلن دينه الجديد.
حاول مبشرون يسوعيون تحويله إلى النصرانية لكن اصطدم بشرط التخلي عن زوجاته الهندوسيات وهو لا يستطيع ذلك دون فك تحالفه المتين مع الهندوس، ثم اكتشف المبشرون اليسوعيون سريعاً أن أكبر كان يطمح ليكون نبي الدين الجديد!



Moslem Nationalism In India and Pakistan
By HAFEEZ MALIK
Public Affairs Press, Washington, D. C.
1963
Akbar assumed full control of his dominions on his twentieth birthday. In spite of his faults and foibles, and they were many, he became the greatest monarch of the Moghul dynasty. We are not concerned here with his conquests, which encompassed the whole of India, including Afghanistan, but with his administrative changes which brought about radical re-adjustments in the sociopolitical patterns of Moslem and Hindu societies.
Vincent Smith, a modern historian of Akbar, believes that the emperor was by nature a mystic who earnestly wanted to achieve a direct spiritual contact with "Divine Reality" and who now and again believed that he had succeeded. His religious policies had far-reaching effects because they led to a social equilibrium between Hindus and Moslems which influenced the nationalistic development of both peoples. They may be divided into three periods: Until 1575, or possibly until 1578, he was a convinced Moslem of the Sunni sect, regular in his observance of the prescribed ritual and a zealous builder of mosques. The last mosque that he built was the Buland Darwaza (Lofty Portal), erected in 1575-6 at Fathpur Sikri. He continued to attend public worship regularly until 1578 and made his last pilgrimage to the shrine at Ajmer in 1579.
From 1579, the year in which he issued the Infallibility Decree, his belief in Islam became shaky. By the beginning of 1582 he ceased to believe altogether. He tried to invent a new religion for the whole empire under which Hindus and Moslems would worship in unison "One God," and recognize the Padshah (king) as His vicegerent on earth and the authorized exponent of His will. In March 1575 he built the 'Ibādat Khāna, (house of worship) which became the meeting place for the learned men, sufis and mashaikhs, at his court.Akbar acted in the same way with regard to Hinduism, Jainism and Christianity. He adopted so much of each religion that people thought he had become a convert, but he was never won over completely. Actually he tried to devise a code of rites selected from all religions.


The priests were stern and uncompromising in expounding the requirements of the Catholic church, despite the temptation to be more lenient when the conversion of an emperor was at stake. Akbar could never be persuaded to concede two of their demands. The first was spiritual submission and implicit obedience, and the second dismissal of all his wives save one. The difficulty in complying with the second condition was political rather than personal. The Hindu chiefs of Rajputana who had given their daughters or sisters in marriage to Akbar had violated their social code. The dismissal of his Hindu wives from the palace as discarded concubines would have raised the whole of Rajputana against Akbar. His highest political object, the fusion of two great rival faiths and the establishment of a united empire, would have been irretrievably lost. The priests soon discovered that Akbar's ambition was to become the prophet of a creed of his own. Moreover, they were unable to appreciate the political consequences of his acceptance of Christianity.
In 1579 a declaration was issued by the imperial court This declaration established the complete superiority of Imam-i 'adil (the just leader, i.e. the emperor) over the Mujtahid (chief lawyer) making his judgment supreme so that everyone had to obey him in both religious and political matters. The legal distinction between lawful and unlawful was set aside and the judgment of the Imam became paramount in regard to Islamic dogma. In other words Akbar became pope as well as king. This decree, which was forced upon the 'ulamā obviously rendered the inter-religious discussions in the 'Ibādat Khāna superfluous and they accordingly ceased. At about the same time, in the opinion of some contemporary Moslems, Akbar began to give many indications that he had lost faith in Islam.
In order to celebrate his victory over
his brother, Akbar summoned all provincial governors to court for the Nauruz feast. It was at that occasion, in the rainy season of 1582, that Akbar promulgated his new religion, the Dīn-i Ilāhī or "Divine Faith." He summoned a general council of high officials, and after discussing the evils of religious discord and strife, he declared that all religious bodies ought to be united "in such fashion that they should be both 'one' and 'all', with the advantage of not losing what is good in any religion while gaining whatever is better in another. In that way honor would be rendered to God, peace would be given to the peoples, and security to the empire."
. For the first time in Moslem India, Hindus enjoyed the status of full citizens. In 1594, of twelve finance ministers appointed to the twelve provinces of the empire, eight were Hindus

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