Fathullah Shirazi: A Sixteenth Century Indian Scientist

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Fathullah Shirazi was an outstanding Indo-Persian scholar who had attained distinction in multiple subjects like theology, literature, grammar, philosophy, medicine, mathematics, astronomy, astrology, mechanics, talisman and magic. His contemporaries ranging from rulers like Sultan Ali Adil Shah I of Bijapur and Akbar to intellectuals like Abu'l Fazl, Nizamuddin Ahmad, Abu'l Faiz Faizi acknowledged his intellectual accomplishments in unequivocal terms.

He was persuaded with great effort by Sultan Adil Shah I of Bijapur to join his Court and after his death in 1580, Fathullah Shirazi was employed by Akbar in 1582 and soon after joining Akbar's court, he was elevated to the post of Sadr in recognition of his attainments and genius.

He remained in Akbar's service for nearly seven years (1582-1588). But even during his brief stay in Akbar's court his achievements and contributions were well acknowledged. Abu'l Fazl reports that Akbar was so grieved at his death that he is reported to have said,

"The Mir [Fathullah Shirazi] was at once our Vakil, philosopher, physician, and astronomer. Who can comprehend the extent of our sorrow? Had he fallen in the hands of the Franks and they had demanded all the treasures in exchange for him, I should have gladly entered upon such profitable traffic and bought that precious jewel cheap".

It was in recognition of Fathullah Shirazi's contributions to Indian science and technology that Indian National Science Academy had brought out the present monograph in 1968 and in view of the interest shown by the academic community both at national and international levels, Indian National Science Academy decided to reproduce the same. However, in the light of new researches on medieval science and technology some of the views expressed in the monograph may be considered by some as too simplistic, if not controversial. Keeping this in mind, the present monograph has included "A Note on Fathullah Shirazi's Contributions to Indian Technology in the 16th Century", at the end of the book to place the matter in context.

I do hope the scholars will appreciate our efforts.

The attainments of any man of learning during the medieval period have to be seen in the context of the atmosphere of the period, so different from our own that it is often difficult to visualize what it had been.

Briefly, the most important feature, from the point of view of the development and growth of scientific tradition, was the non-institutional character of education, centred around distinguished men of learning and closely associated with their religious beliefs on the one hand, and the limitation of technology to the level of craft, placed socially low in status, on the other.

Consequently, men of attainments, whether in learning or craft, depended upon the patronage of kings or their nobles-whose fortunes were by themselves subject to uncertainties and generally of short duration and the zamindars. Hence, the continuity of a tradition, so essential for the development of both science and technology, was an exception rather than the rule.

Men of learning and craftsmen were, therefore, bound in their activity to many subjective factors of their patrons, such as those of religion, language, personal whims and fancies. Consequently only those aspects of science and technology were promoted which were useful to, or fulfilled the requirements of their patrons.

The emphasis, however, was on religious attainments, philosophy and literature. Amongst the sciences, medicine, civil engineering, architecture, mathematics and astronomy-astrology, in view of their practical significance and use, were both respected and encouraged. Craftsmen were also honoured, but this was a different type of recognition. Their status was not that of the men of learning.

Against this general background of medieval trends, the latter half of the sixteenth century stands out in relief. This was the age of Emperor Akbar. He had a mind radically different from the mind of the age. Enlightened, liberal and rationally disposed, under his long rule, well established clerical authority receded to the background, science flourished in an unprecedented manner. It was with his court that Shah Fathullah Shirazi was finally associated, and where his hitherto dormant potentialities, as a man of science, found expression. Unfortunately, he was associated with Akbar's court for only seven years, as his career was cut short by an early death.

Fathullah was a versatile genius. " If the old books of wisdom had disappeared", says Abu'l Fazl, "he (Fathullah) could have laid a new foundation (of knowledge) and would not have wished for what had gone". He specialized in many subjects-theology, literature, grammar, philosophy, medicine, mathematics, astronomy, astrology, mechanics, talisman and magic. Emperor Akbar mourned his death in these words: "Had he fallen in the hands of the Franks, and they had demanded all my treasures in exchange for him, I should gladly have entered upon such profitable traffic and bought that precious jewel cheap.

In the context of the medieval tradition marked by lack of continuity, the sudden flowering of the genius of Shirazi and his attainments raise significant questions for history of science in India.

Firstly, what was the source of his inspiration and the actual content of his achievements? Did he borrow from the Greeks or from the developments in West and Central Asia? Was his work a mere reproduction of the past? Had he something to contribute by way of extension of the then known developments or had anything new to say?

Secondly, why this line of activity having impressed his contemporaries so much was not developed further?

Fathullah Shirazi's attainments do suggest that given the necessary incentive, Indian genius could be directed to 'mechanical arts' and could contribute significantly to inventing mechanical gadgets in the medieval context. The developments in civil engineering and architecture are other examples of this on a greater scale. If Shirazi is an isolated example, and not a tradition, it is a phenomenon which has to be studied.

In this monograph some light is thrown on these problems.

Fathullah was born, brought up and educated at Shriraz. In early youth he came under the influence of a spiritual recluse, Mir Shah Mir by name. Soon he acquired a taste for learning. Khwajah Jamaluddin Mahmud, pupil of the well known logician Jalaluddin Dawwani, initiated him in logic and philosophy. From Mir Ghayathuddin Mansur he learnt medicine, mathematics and other sciences. He also studied philosophy in the school of the Zoroastrian intellectual Azar Kaiwan. He seems to have adopted teaching as his first career in Shiraz. Among those of his students who later rose to prominence were Mir Taqiuddin Muhammad, Afzal Khan, grand Vazir of Ali Adil Shah I of Bijapur (1558-1580), Rafiuddin Shirazi, steward and historian of the same ruler, Shaikh Hasan Mausali and Fariduddin Masud bin Ibrahim Dehlawi, the compiler of Zij-i Shahjahani, Abdur Rahim Khankhanan, the well known General of Emperor Akbar and the learned patron of scholars and poets, took lessons from him in mathematics.