Akbar was deeply interested in religious and philosophical matters.
An orthodox Muslim at the outset, he later came to be influenced by Sufi mysticism that was being preached in the country at that time, and moved away from orthodoxy, appointing to his court several talented people with liberal ideas, including Abul Fazl, Faizi and Birbal.
In 1575, he built a hall called the Ibadat Khana ("House of Worship") at Fatehpur Sikri, to which he invited theologians, mystics and selected courtiers renowned for their intellectual achievements and discussed matters of spirituality with them.
These discussions, initially restricted to Muslims, were acrimonious and resulted in the participants shouting at and abusing each other.
Upset by this, Akbar opened the Ibadat Khana to people of all religions as well as atheists, resulting in the scope of the discussions broadening and extending even into areas such as the validity of the Quran and the nature of God.
This shocked the orthodox theologians, who sought to discredit Akbar by circulating rumours of his desire to forsake Islam.

Akbar's effort to evolve a meeting point among the representatives of various religions was not very successful, as each of them attempted to assert the superiority of their respective religions by denouncing other religions.
Meanwhile, the debates at the Ibadat Khana grew more acrimonious and, contrary to their purpose of leading to a better understanding among religions, instead led to greater bitterness among them, resulting in the discontinuance of the debates by Akbar in 1582.
However, his interaction with various religious theologians had convinced him that despite their differences, all religions had several good practices, which he sought to combine into a new religious movement known as Din-i-Ilahi.

Some modern scholars claim that Akbar did not initiate a new religion but instead introduced what Dr. Oscar R. Gómez calls the transtheistic outlook from tantric Tibetan Buddhism, and that he did not use the word Din-i-Ilahi.
According to the contemporary events in the Mughal court Akbar was indeed angered by the acts of embezzlement of wealth by many high level Muslim clerics.

The purported Din-i-Ilahi was more of an ethical system and is said to have prohibited lust, sensuality, slander and pride, considering them as sins.
Piety, prudence, abstinence and kindness are the core virtues.
The soul is encouraged to purify itself through yearning of God.
Celibacy was respected, chastity enforced, the slaughter of animals was forbidden and there were no sacred scriptures or a priestly hierarchy.
However, a leading Noble of Akbar's court, Aziz Koka, wrote a letter to him from Mecca in 1594 arguing that the discipleship promoted by Akbar amounted to nothing more than a desire on Akbar's part to portray his superiority regarding religious matters.
To commemorate Din-e-Ilahi, he changed the name of Prayag to Allahabad (pronounced as ilahabad) in 1583.

It has been argued that the theory of Din-i-Ilahi being a new religion was a misconception that arose because of erroneous translations of Abul Fazl's work by later British historians.
However, it is also accepted that the policy of sulh-e-kul, which formed the essence of Din-i-Ilahi, was adopted by Akbar not merely for religious purposes but as a part of general imperial administrative policy.
This also formed the basis for Akbar's policy of religious toleration.
At the time of Akbar's death in 1605 there were no signs of discontent amongst his Muslim subjects, and the impression of even a theologian like Abdu'l Haq was that close ties remained.
Akbar was deeply interested in religious and philosophical matters. An orthodox Muslim at the outset, he later came to be influenced by Sufi mysticism that was being preached in the country at that time, and moved away from orthodoxy, appointing to his court several talented people with liberal ideas, including Abul Fazl, Faizi and Birbal. In 1575, he built a hall called the Ibadat Khana ("House of Worship") at Fatehpur Sikri, to which he invited theologians, mystics and selected courtiers renowned for their intellectual achievements and discussed matters of spirituality with them. These discussions, initially restricted to Muslims, were acrimonious and resulted in the participants shouting at and abusing each other. Upset by this, Akbar opened the Ibadat Khana to people of all religions as well as atheists, resulting in the scope of the discussions broadening and extending even into areas such as the validity of the Quran and the nature of God. This shocked the orthodox theologians, who sought to discredit Akbar by circulating rumours of his desire to forsake Islam.
Akbar's effort to evolve a meeting point among the representatives of various religions was not very successful, as each of them attempted to assert the superiority of their respective religions by denouncing other religions. Meanwhile, the debates at the Ibadat Khana grew more acrimonious and, contrary to their purpose of leading to a better understanding among religions, instead led to greater bitterness among them, resulting in the discontinuance of the debates by Akbar in 1582. However, his interaction with various religious theologians had convinced him that despite their differences, all religions had several good practices, which he sought to combine into a new religious movement known as Din-i-Ilahi.
Some modern scholars claim that Akbar did not initiate a new religion but instead introduced what Dr. Oscar R. Gómez calls the transtheistic outlook from tantric Tibetan Buddhism, and that he did not use the word Din-i-Ilahi. According to the contemporary events in the Mughal court Akbar was indeed angered by the acts of embezzlement of wealth by many high level Muslim clerics.
The purported Din-i-Ilahi was more of an ethical system and is said to have prohibited lust, sensuality, slander and pride, considering them as sins. Piety, prudence, abstinence and kindness are the core virtues. The soul is encouraged to purify itself through yearning of God. Celibacy was respected, chastity enforced, the slaughter of animals was forbidden and there were no sacred scriptures or a priestly hierarchy. However, a leading Noble of Akbar's court, Aziz Koka, wrote a letter to him from Mecca in 1594 arguing that the discipleship promoted by Akbar amounted to nothing more than a desire on Akbar's part to portray his superiority regarding religious matters. To commemorate Din-e-Ilahi, he changed the name of Prayag to Allahabad (pronounced as ilahabad) in 1583.
It has been argued that the theory of Din-i-Ilahi being a new religion was a misconception that arose because of erroneous translations of Abul Fazl's work by later British historians. However, it is also accepted that the policy of sulh-e-kul, which formed the essence of Din-i-Ilahi, was adopted by Akbar not merely for religious purposes but as a part of general imperial administrative policy. This also formed the basis for Akbar's policy of religious toleration. At the time of Akbar's death in 1605 there were no signs of discontent amongst his Muslim subjects, and the impression of even a theologian like Abdu'l Haq was that close ties remained.
Akbar