76 SOCIAL SCIENTIST Thus, in the textbooks as well as in academic works, Akbar is criticized for bringing Muslims and Hindus together as one nation and putting the separate identity of the Muslims in danger. This policy of Akbar contradicts the theory of Two-Nation and therefore makes him an unpopular figure in Pakistan. In a society where there is no tolerance; where the religious minorities are treated as second rate citizens; where sectarianism is patronized by the state, where the clerics have assumed unlimited power to declare anybody liable to death; where the liberals and secular minded people are haunted by the State and fundamentalist groups; where books containing enlightened ideas are banned and burnt; and where intellectuals are not free to express their views; Akbar, who is a symbol of tolerance, enlightenment, secularism and liberalism, has no place in such a society. NOTES AND REFERENCES 1. M. Ucram Rabbani: An Introduction to Pakistan Studies. Lahore, 1991, pp. 22,23. 2. Ibid, p. 23. 3. I.H. Qureshi: The Muslim Community of the Indian Sub-Continent. The Hague, 1962, pp. 167,68. 4. Shaikh Muhammad Rafiq et al: Tarikh-i-Pakistan-wa-Hind. Lahore, 1992, p. 115 5. Ibid, p. 115. 6. Ibid, p. 114. 7. I.H. Qureshi: p. 167. Same views are expressed by Sh. A. Rashid in A Short History of Pakistan. Book Three: The Mughal Empire, Karachi 1967 reprinted 1988 p. 403. 8. Ibid; pp. 67,68. 9. Muhammad Saeed Chaudhary: Tarikh-i-Pak-wa-Hind, Azim Academy Lah (n.d.) p. 276 10. M. Abdullah Malik: Tarikh-i- Pak-wa-Hind. Lahore 1972, p. 320. 11. M. Raza Khan: Tarikh-i-Musalmanan-i-Alam. Lahore, 1985. p. 714.