In this book, acclaimed writer Ira Mukhoty covers Akbar's life and times in lavish, illuminating detail.

Kaveh Akbar’s exquisite, highly anticipated follow-up to Calling a Wolf a Wolf With formal virtuosity and ruthless precision, Kaveh Akbar’s second collection takes its readers on a spiritual journey of disavowal, fiercely attendant to the presence of divinity where artifacts of self and belonging have been shed. How does one recover from addiction without destroying the self-as-addict? And if living justly in a nation that would see them erased is, too, a kind of self-destruction, what does one do with the body’s question, “what now shall I repair?” Here, Akbar responds with prayer as an act of devotion to dissonance—the infinite void of a loved one’s absence, the indulgence of austerity, making a life as a Muslim in an Islamophobic nation—teasing the sacred out of silence and stillness. Richly crafted and generous, Pilgrim Bell’s linguistic rigor is tuned to the register of this moment and any moment. As the swinging soul crashes into its limits, against the atrocities of the American empire, and through a profoundly human capacity for cruelty and grace, these brilliant poems dare to exist in the empty space where song lives—resonant, revelatory, and holy.

This accessible work balances the image of Islam as aggressive and fanatical with an objective picture of the main features of Muslim history and the compulsions of Muslim society.

"The struggle from late youth on, with and without God, agony, narcotics and love is a torment rarely recorded with such sustained eloquence and passion as you will find in this collection." --Fanny Howe This highly-anticipated debut boldly confronts addiction and courses the strenuous path of recovery, beginning in the wilds of the mind. Poems confront craving, control, the constant battle of alcoholism and sobriety, and the questioning of the self and its instincts within the context of this never-ending fight. From "Stop Me If You've Heard This One Before" Sometimes you just have to leave whatever's real to you, you have to clomp through fields and kick the caps off all the toadstools. Sometimes you have to march all the way to Galilee or the literal foot of God himself before you realize you've already passed the place where you were supposed to die. I can no longer remember the being afraid, only that it came to an end. Kaveh Akbar is the founding editor of Divedapper. His poems appear recently or soon in The New Yorker, Poetry, APR, Tin House, Ploughshares, PBS NewsHour, and elsewhere. The recipient of a 2016 Ruth Lilly and Dorothy Sargent Rosenberg Fellowship from the Poetry Foundation and the Lucille Medwick Memorial Award from the Poetry Society of America, Akbar was born in Tehran, Iran, and currently lives and teaches in Florida.

That he was a medieval king who, with a progressive bent of mind, dared to look ahead to find that common ground for all his people to stand together. That he was a medieval king who is today tempting us to look back into the past to see our future through his eyes. Ever since the Bharatiya Janata Party-led National Democratic Alliance government came to power in 2014 with Narendra Modi as the prime minister, an organised campaign began to vilify Emperor Akbar and the Mughals. While there were always voices that tried to project the Mughals as just another 'Islamic empire', ignoring the civilisational impact they had on India, even for them Akbar was a shining light in an otherwise era of darkness. Those talking in terms of easy binaries always found a 'good Muslim' in Akbar and a 'bad Muslim' in Aurangzeb. Academics and other liberals who could have countered this incorrect portrayal did not do it, dismissing such claims as mere screeches by the fringe that do not deserve any attention. But with the Hindu Right assuming political power, the fringe today has become the mainstream. And Akbar is no longer the 'good Muslim'. Why is there such hatred for Akbar, once the most loved king in India? What was the journey like, from being great to not-so-great? And how is this India different from Akbar's Hindustan? Has he become irrelevant in an India where growing Hindu nationalism threatens to alter the nature of the Indian state from a secular republic to a theocracy? Or is Akbar even more relevant today given the backdrop of hate that we all find ourselves in? Allahu Akbar seeks to find answers to these questions while providing a profile sketch of the emperor, his empire and his times.

The greatest of the Mughal emperors, Jalal ad-Din Akbar (1542-1603) was a formidable military tactician and popular demagogue. Ascending to the throne at the age of thirteen, he ruled for half a century, expanded the Mughal empire, and left behind a legacy to rival his infamous ancestors Chinggis Khan and Timur. Renowned for his attempts to integrate the diverse religious heritage of India, he was a true polymath who although illiterate was widely active in a number of intellectual pursuits. In this fascinating biography, Andre Wink provides glimpses into Akbar’s daily life and highlights his contribution to new methods of imperial control, surveillance and record-keeping. Contrasting his reign with those of his nomadic Mongol ancestors, this lucid study is an essential read for anyone interested in the history of India and South Asia.

This collection brings together a number of studies on Akbar to present a vivid picture of the polity and culture of India 400-500 years ago.

Stories based on Akbar, Emperor of Hindustan, 1542-1605 and his courtsman Birbal, d. 1586.

Akbar the Great Mogul, 1542-1605 is a biography of Akbar I (reigned, 1556-1605), the third and greatest of the Mughal emperors of India. The author, Vincent Arthur Smith, was an Irish-born historian and antiquary who served in the Indian Civil Service before turning to full-time research and scholarship. After assuming the throne while still a youth, Akbar succeeded in consolidating and enlarging the Mughal Empire. He instituted reforms of the tax structure, the organization and control of the military, and the religious establishment and its relationship to the state. He was also a patron of culture and the arts, and he had a keen interest in religion and the possible sources of religious knowledge. The book traces Akbar's ancestry and early years; his accession to the throne and his regency under Bayram Khan; his many conquests, including Bihar, the Afghan kingdom of Bengal, Malwa, Gujarat, Kashmir, Sind, parts of Orissa, and parts of the Deccan Plateau; and his annexation of other territories through diplomacy, including Baluchistan and Kandahar. The book devotes considerable attention to Akbar's religious beliefs and interests. On several occasions Akbar requested that the Portuguese authorities in Goa send priests to his court to teach him about Christianity, and the book recounts the stories of the three Jesuit missions organized in response to these requests. By origin a Sunni Muslim, Akbar also sought to learn from Shiʻite scholars, Sufi mystics, and Hindus, Jains, and Parsis. The last four chapters of the book are not chronological but deal with the Akbar's personal characteristics, civil and military institutions in the empire, the social and economic conditions of the people, and literature and art. The book contains a detailed chronology of the life and reign of Akbar and an annotated bibliography. Also included are maps and illustrations. Maps of India in 1561 and India in 1605 show the extent of Akbar's conquests, and sketch maps illustrate his main military campaigns.