The paper discusses Ashutosh Gowariker’s Indian feature film Jodha-Akbar (2008) and Akbar’s interfaith dialog against the two nation theory that lead to the Partition of British India, or the creation of Pakistan and India in 1947. The film focuses on the 16th century royal romance and matrimony between the Muslim Mughal emperor Jalaluddin Muhammad Akbar and Hindu Rajput princess Jodha Bai, the daughter of the king Bharmal of Amer. Akbar introduces a syncretic religion Din-i-Ilahi (lit. Religion of Allah) and merges some of the elements of the religions (Islam, Hinduism, Christianity, Jainism, Sikhism, and Zoroastrianism) of his empire to promote interfaith dialog and tolerance among his people in 1582 CE. Akbar and Jodha practice interfaith, and/or continue practicing their original faiths after their marriage and develop admiration for their partners despite the problems and reluctance shown by many family members and the religious commands. The paper examines how the 16th century royal romance between the Muslim emperor and Hindu princess Jodha-Akbar reflects on the 19th century two nation theory that lead to the Partition of British India; if Jodha-Akbar shows the emperor Jalaluddin Muhammad Akbar disliked the ideas of division between the two nations (something like the two nation theory), and believed in something more contemporary like “Aman ki asha” (Hope of peace, a campaign launched by India and Pakistan for their peace efforts in the new millennium) than the two nation theory. The paper reviews literature to compare Jalaluddin Muhammad Akbar’s system of governance against the British system of governance and the situations that lead to the creation of the two nation theory and the 1947-Partition. The paper compares the ideology of Pakistan with Jalaluddin Muhammad Akbar’s ideology of 16th century India, and Muhammad Ali Jinnah (the creator of Pakistan) and Jalaluddin Muhammad Akbar’s sense of nationalism. It uses the authoritarian, normative and strategic communication theories for the study of Jodha-Akbar, the distinctly different systems of governance in the 16th and 19th centuries and the two nation theory. Jodha-Akbar shows the Muslim emperor Jalaluddin Muhammad Akbar did not believe in something like the Partition of India on the grounds of the two nation theory—Hindus and Muslims being two separate nations or cultures with distinctly different foods, drinks, dresses, languages, religions and conduct choices in one country. Akbar believed in the interfaith dialog and only one not two nations existed in his India. The Indians’ sense of nationalism was compromised in the heat of freedom movement that lead to the 1947-Partition of British India.