The Mughal emperor Akbar (1556-1605) had received little formal education, since he was raised indifferently when his father's fortune was at the lowest ebb. But he had an alive and inquisitive mind. He began as a good Muslim with a reverence for Chishtī Ṣūfism, and observed conformity in religion. In due course he was revolted by the petty-mindedness and worldliness of the religious dignitaries of his court, especially Makhdūm-al-Mulk, the shaykh al-Islām, and 'Abd-an-Nabī, the Ṣadr-as-ṣudūr. About the same time he came under the influence of an ex-Mahdawī rationalist Shaykh Mubārak and his gifted son Abū-l-Faḍl. The power of the theologians was badly curtailed when, in 1579, Shaykh Mubārak manœuvred them to sign a atwā—wrongly called an 'infallibility decree' by some European historians—by which they invested the Emperor with the power to legislate in accordance with the shaī'a if, on any question, there was a dispute or a difference of opinion among the theologians. Soon a hall, called 'ibādat khāna' (place of worship), intended originally for ritual or mystical worship, was converted into a chamber where religious debates were held between representatives, first, of the Muslim sects, and later, of other religions. During these debates, Akbar's and Abū-l-Faḍl's eclecticism grew deeper. Akbar became a vegetarian, developed a veneration for sun and light verging almost on a solar monotheism, came to believe in an interreligional ethics, and finally, in 1581, founded his own heretical messianic sect the Dīn-i Ilāhī. The sect was really a palace club, to which membership was not encouraged, and no effort was made to propagate it publicly. It centred round the person of the Emperor in an ambiguous way, attributing something like prophethood or even a shade of divinity to him, but on the whole it remained within Islam and was closer to it, than, for instance, the Khoja sect.
The Dīn-i Ilāhī prohibited sensuality, lust, misappropriation, deceit, slander, oppression, intimidation and pride. It frowned upon animal slaughter and extolled celibacy. Nine of the ten values it enjoined were derived directly from the Qur'ān, and indeed from the scriptures of other religions as well. These were liberality, forbearance, abstinence, avoidance of 'violent material pursuits', piety, devotion, prudence, gentleness and kindness. To these was added the Ṣūfistic aim of the purification of the soul by yearning for Goa. The Dīn-i Ilāhī did not claim to possess a revealed text, and did not develop a priest-craft.
The sect had nineteen members and only one of them was a Hindu. Its preoccupation with light and sun suggests Zoroastrian and Hindu as well as Ishrāqī Ṣūfī influences. Its ritual prayer telescoped Zoroastrian practices into the Muslim ṣalāt. It is difficult to believe that any of its members, least of all Akbar himself, seriously believed in it. It was therefore largely a spiritual hobby. It slowly died out during the last years of Akbar's reign, when some of its members died and Akbar became preoccupied with other problems.