Abul Fazl

Abul Fazl's father, Shaikh Mubarak [6] was born in 1506 at Nagaur. Soon after Fazl's birth, Khizr travelled to Sindh to bring other members of his family to Nagaur but he died on the way. Khizr's death and a famine and plague that ravaged Nagaur caused great hardship to the destitute Mubarak and his mother. Despite these hardships, Mubarak's mother arranged a good education for him. One of Mubarak's earliest teacher was Shaikh Attan who was known for his piety.[7] Another important teacher who influenced Shaikh Mubarak was Shaikh Fayyazi, a disciple of Khwaja Ubaidullah Ahrar.[8] Later he went to Ahmedabad and studied under Shaikh Abu'l Fazl Gazruni[9] (who adopted him as a son), Shaikh Umar and Shaikh Yusuf.

Yusuf advised Mubarak to go to Agra and set up a madrasah there. Mubarak reached Agra in April 1543 and on the suggestion of Shaikh Alawal Balawal[10] set up his residence at Charbagh, which was built by Babur on the left bank of Yamuna. Mir Rafi'ud-din Safavi of Inju (Shiraz) lived close by and Mubarak married a near relative of his. Mubarak established his madrash in Agra where his special field of instruction was philosophy and he attracted a number of scholars to his lectures such as Mulla Abdul Qadir Badauni. He also spent some time in Badaun, holy land of Sufism.

The Orthodox group of Ulama criticised Mubarak and accused him of changing his views.[11] Khwaja Ubaidullah, who was brought up in the house of Shaikh Mubarak's daughter, was of the opinion that Mubarak's views changed with the change in the political climate and he adopted the religious attitudes of rulers and nobles of those days out of expediency. For example, he was a Sunni during the reign of Sultan Ibrahim Lodi, became a Naqshbandi during the Sur period, was a Mahdavia during the reign of Humayun and a protagonist of liberal thought under Akbar.[12]

The following is the Abul Fazl's own account of his first twenty years from the A'in-i-Akbari:[18][19]

As I have now recounted somewhat of my ancestors, I proceed to say a few words regarding myself and thus unburden my mind, to refresh this narrative and loosen the bonds of my tongue. In the year 473 of the Jalali era, corresponding to the night of Sunday, the 6th of Muharram 958 of the lunar reckoning (14 January 1551), my pure spirit joined to this elemental body came forth from the womb into this fair expanse of the world. At a little over one year I had the miraculous gift of fluent speech and at five years of age I had acquired an unusual stock of information and could both read and write. At the age of seven I became the treasurer of my father's stores of knowledge and a trusty keeper of the jewels of hidden meaning and as a serpent, guarded the treasure. And it was strange that by a freak of fortune my heart was disinclined, my will ever averse, and my disposition repugnant to conventional learning and the ordinary courses of instruction. Generally I could not understand them. My father in his way conjured with the spell of knowledge and taught me a little of every branch of science, and although my intelligence grew, I gained no deep impressions from the school of learning. Sometimes I understood nothing at all, at others doubts suggested themselves which my tongue was incapable of explaining. Either shame made me hesitate or I had not the power of expression. I used to weep in public and put all the blame upon myself. In this state of things I came into fellowship of mind with a congenial helper and my spirit recovered from that ignorance and incomprehension. Not many days had elapsed before his conversation and society induced me to go to college and there they restored to rest my bewildered and dissipated mind and by the wondrous working of destiny they took me away and brought another back.

The temple as I entered, drew they nigh

And brought their gift, a wine-cup brimming high.

Its strength snatched all my senses, self from self,

Wherein some other entered and not I.

The truths of philosophy and the subtleties of the schools now appeared plain, and a book which I had never before seen gave me a clearer insight than any thing I could read. Although I had a special gift which came down upon me from the throne of holiness, yet the inspirations of my venerable father and his making me commit to memory the essential elements of every branch of science, together with the unbroken continuity of this chain, were of immense help, and became one of the most important causes of my enlightenment. For ten years longer I made no distinction between night and day, teaching and learning, and recognised no difference between satiety and hunger, nor discriminated between privacy and society, nor had I the power to dissever pain from pleasure. I acknowledged nothing else but the bond of demonstration and the tie of knowledge. Those who had a regard for my constitution, from seeing that two and sometimes three days passed without my taking food, and that my studious spirit had no inclination therefore, were amazed, and stood out strongly against it. I answered that my withdrawal, was now a matter of habit and custom, and how was it that no one was astonished when the natural inclination of a sick man on an attack of illness was averse from food. If therefore my love of study induced forgetfulness, where was the wonder? Most of the current arguments of the schools, frequently misquoted and misunderstood when heard, and abstruse questions from ancient works, had been presented to the fresh tablet of my mind. Before these points had been elucidated and the attribution to me of extreme ignorance had passed to that of transcendent knowledge, I had taken objection to ancient writers, and men learning my youth, dissented, and my mind was troubled and my inexperienced heart was in agitation. Once in the early part of my career they brought the gloss of Khwajah Abu'l Qasim, on the Mutawwal. All that I had stated before learned doctors and divines of which some of my friends had taken notes, was there found, and those present were astounded and withdrew their dissent, and began to regard me with other eyes and to raise the wicket of misunderstanding and to open the gate of comprehension. In my early days of study, the gloss of Isfahani more than half of which had been eaten by white ants, came under my observation. The public being in despair at profiting by it, I removed the parts that had been eaten and joined blank paper to the rest. In the serene hours of morning, with a little reflection, I discovered the beginnings and endings of each fragment and conjecturally penned a draft text which I transcribed on the paper. In the meanwhile the entire work was discovered, and when both were compared, in two or three places only were there found differences of words, though synonymous in meaning; and in three or four others, (differing) citations but approximate in sense. All were astounded.

The more my will was engaged, the more my mind was illumined. At the age of twenty the good tidings of my independence reached me. My mind cast off its former bonds and my early bewilderment recurred. With a parade of much learning, the intoxication of youth effervescing, the skirts of pretension spread wide, and the world-displaying cup of wisdom in my hand, the ringings of delirium began to sound in my ears, and suggested a total withdrawal from the world. Meanwhile, the wise prince-regnant called me to mind and drew me from my obscurity, somewhat of which I have in its entirety and somewhat but approximately suggested and acknowledged. Here my coin has been tested and its full weight passed into currency. Men now view me with a different regard, and many effusive speeches have been made amid felicitous congratulations evoked.

On this day which is the last of the 42nd year of His Majesty's reign (A.D. 1598), my spirit again breaks away from its yoke and a new solicitude arises within me.

My songster heart knows not King David's strains:

Let it go free—'tis no bird for a cage.

I know not how it will all end nor in what resting-place my last journey will have to be made, but from the beginning of my existence until now the grace of God has continuously kept me under its protection. It is my firm hope that my last moments may be spent in doing His will and that I may pass unburdened to eternal rest.

manuscript of the Akbarnama originally written by Fazl. This was later pasted on the Farhang-i Jahangiri.

The Akbarnama is a document of history of Akbar's reign and his ancestors spread over three volumes. It contains the history of Akbar's ancestors from Timur to Humayun, Akbar's reign up to the 46th regnal year (1602), and an administrative report of Akbar's empire, the Ain-i-Akbari, which itself is in three volumes. The third volume of Ain-i-Akbari gives an account of the ancestry and life of the author. The Ain-i-Akbari was completed in the 42nd regnal year, but a slight addition was made to it in the 43rd regnal year on the account of the conquest of Berar.[20][21]

The Ruqaʿāt or the Ruqaʿāt-i-Abu'l Fazl is a collection of private letters from Abū al-Fażl to Murad, Daniyal, Akbar, Mariam Makani, Salim (Jahangir), Akbar's queens and daughters, his father, mother and brothers and several other notable contemporaries[20] compiled by his nephew Nūr al-Dīn Muḥammad.

The Inshā-i-Abu'l Fazl or the Maqtubāt-i-Allami contains the official despatches written by Abu'l Fazl. It is divided into two parts. The first part contains Akbar's letters to Abdullah Khan Uzbeg of Turan, Shah Abbas of Persia, Raja Ali Khan of Khandesh, Burhan-ul-Mulk of Ahmadnagar and his own nobles such as Abdur Rahim Khan-i-Khanan. The second part consists Abu'l Fazl's letters to Akbar, Daniyal, Mirza Shah Rukh and Khan Khanan.[20] This collection was compiled by Abd-us-samad, son of Afzal Muhammad, who claims that he was Abu'l Fazl's sister's son as well as his son-in-law.[21]

Abul Fazl said that sovereignty was not restricted to a particular faith. As the king was considered an agent of God, he cannot discriminate among various faiths present in society and in case the king discriminates on the basis of caste, religion or class then he would not be considered a just king.[22]

Sovereignty was not linked to any particular faith. Abul Fazl promoted the good values of different religions and assembled them for the maintenance of peace. He provided relief to people by making them free from bound thoughts. He also justified the views of Akbar by presenting him as a rational ruler.[23]