The possibility of a war under the current circumstances is not far-fetched and there is some evidence for that. - Akbar Hashemi Rafsanjani

Both law and taxation were severe, but far less than before. From one-sixth to one-third of the gross produce of the soil was taken from the peasants, amounting to some $100,000,000 a year in land tax. The Emperor was legislator, executive and judge; as supreme court he spent many hours in giving audience to important litigants. His law forbade child marriage and compulsory suttee, sanctioned the remarriage of widows, abolished the slavery of captives and the slaughter of animals for sacrifice, gave freedom to all religions, opened career to every talent of whatever creed or race, and removed the head-tax that the Afghan rulers had placed upon all Hindus unconverted to Islam.91 At the beginning of his reign the law included such punishments as mutilation; at the end it was probably the most enlightened code of any sixteenth-century government. Every state begins with violence, and (if it becomes secure) mellows into liberty.

We want all the Palestinians back in their homeland, and then there can be a fair referendum for people to choose the form of state they want. Whoever gets the majority can rule.

It is highly doubtful if the Mughal period deserves the credit it has been given as a period of religious tolerance. Akbar is now known only for his policy of sulh-i-kul, at least among the learned Hindus. It is no more remembered that to start with he was also a pious Muslim who had viewed as jihãd his sack of Chittor. Nor is it understood by the learned Hindus that his policy of sulh-i-kul was motivated mainly by his bid to free himself from the stranglehold of the orthodox ‘Ulamã, and that any benefit which Hindus derived from it was no more than a by-product. Akbar never failed to demand daughters of the Rajput kings for his harem. Moreover, as our citations show, he was not able to control the religious zeal of his functionaries at the lower levels so far as Hindu temples were concerned. ... The reversal of Akbar’s policy thus started by his two immediate successors reached its apotheosis in the reign of Aurangzeb, the paragon of Islamic piety in the minds of India’s Muslims. What is more significant, Akbar has never been forgiven by those who have regarded themselves as custodians of Islam, right upto our own times; Maulana Abul Kalam Azad is a typical example. In any case one swallow has never made a summer.