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The Conversation Between Dārā Shukōh and Lāl Dās: a Șūfī-Yogī Dialogue of the 17Th - Century Indian Subcontinent

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The Conversation Between Dārā Shukōh and Lāl Dās: a Șūfī-Yogī Dialogue of the 17Th - Century Indian Subcontinent 1 The conversation between Dārā Shukōh and Lāl Dās: a Șūfī-Yogī dialogue of the 17th - century Indian subcontinent Perwaiz Hayat A thesis submitted to the Faculty of Graduate Studies and Research in partial fulfillment of the requirements for the degree of Doctor of Philosophy Institute of Islamic Studies, McGill University Montreal (April 2016) © Perwaiz Hayat 2 ABSTRACT Author: Perwaiz Hayat Title of Thesis: The conversation between Dārā Shukōh and Lāl Dās: A Șūfī-Yogī dialogue of the 17th - century Indian subcontinent Department: Institute of Islamic Studies, McGill University Degree: Doctor of Philosophy ---------------------------------------------------------------------------------------------------- The present study examines the text traditionally known as Su’āl va Javāb – a transcript of an intellectual discussion between the Mughal crown prince Dārā Shukōh and a Hindu Yogi Lāl Dās during the 17th C.E.century. The study is based on manuscripts of the text – specifically on the manuscript identified in the thesis as C, and the few secondary sources available. Though neither written nor compiled by Dārā himself, Su’āl va Javāb stands as both a unique work and a fundamental link to his later writings. It is unique in the sense that never before under the Mughals had such an exercise been undertaken purely for the sake of gaining knowledge. As for the fundamental link to his later writings, the discussions of Su’āl va Javāb acted as a springboard for Dārā’s thought, motivating him to research and write extensively on Hinduism. Despite Dārā’s premature death – the result of a power struggle within his own ruling family – the dialogue was to be read and copied widely in the centuries that followed, providing evidence of continued interest in Hindu-Muslim dialogue. Essentially, it stands as testimony to the fact that discussion and conversation can lead to a better understanding of another’s faith, which is essential to the creation of a healthy society. 3 RESUME Auteur: Perwaiz Hayat Titre de thèse: La conversation entre Dārā Shukōh et Lāl Dās: Un dialogue Șūfī-Yogī du 17iѐme siècle du sous- continent indien Département: Institut d’études islamiques, Université de McGill Degré: Docteur de philosophie La présente recherche examine le texte connu traditionnellement sous le nom de Su’āl va Javāb - une transcription d’une discussion intellectuelle entre le prince moghol Dārā Shukōh et le Yogi Hindou Lāl Dās pendant le 17ieme siècle. Cette recherche est fondée sur des manuscrits identifiés dans la thèse à la section C et d’autres sources secondaires. Quoique Su’āl va Javāb n’ait été écrit ni compilé par Dārā Shukōh, ce document demeure une oeuvre unique et un point de référence que Dārā Shukōh réutilisera par la suite. Cette oeuvre tire son unicité du fait que jamais pendant la période des moghols un tel exercise n’avait été achevé dans le but de ceuillir du savoir. Su’āl va Javāb devient un lien fondamental pour Dārā car il utilise la recherche effectuée pour ce texte comme base pour ses autres travaux sur l’Hindouisme. Malgré la mort prematurée de Dārā Shukōh; résultat d’une lutte dans sa famille; la conversation entre Dārā Shukōh et Lāl Dās a été lue et copiée pendant les siècles qui ont suivi, démontrant ainsi l’intérêt d’un dialogue entre un Musulman et un Hindou. Essentiellement, ce dialogue est un témoignage du fait que la discussion et la conversation permettent une meilleure compréhension de la foi d’autrui, ce qui est nécessaire pour la création d’une société saine. 4 TABLE OF CONTENTS ABSTRACT ……………………………………………… 2 RESUME ……………………………………………… 3 DEDICATION ……………………………………………… 5 ACKNOWLEDGEMENTS ……………………………………………… 6 TRANSLITERATION SCHEME ………………………………………… 8 INTRODUCTION ……………………………………………….. 9 CHAPTER ONE: SOURCES: PRIMARY AND SECONDARY ….... 13 CHAPTER TWO: DĀRĀ SHUKŌH - THE ENQUIRER …………… 27 CHAPTER THREE: LĀL DĀS – THE RESPONDENT …………… 59 CHAPTER FOUR: SU’ĀL VA JAVĀB: THE WORK ……… 83 CHAPTER FIVE: THE DIALOGUE: EDITED TEXT, TRANSLATION AND COMMENTARY OF MANUSCRIPT “C” OF SU’ĀL VA JAVĀB... 118 CONCLUSION ……………………………………………………… 205 BIBLIOGRAPHY …………………………………………………………… 209 APPENDIX …………………………………………………………… 224 5 DEDICATION WITH LOVE TO MY WIFE AZIZA AND MY DAUGHTERS KANWAL AND KARIMA 6 ACKNOWLEDGEMENTS First let me express my immense debt to my supervisor Professor Hermann Landolt for his scholarly guidance, patience, never-ending encouragement and constant support, without which this study would have been impossible. I had the honor and privilege of having him as my teacher and mentor during much of my academic career. He is not only a meticulous scholar who offered constructive criticism and valuable suggestions, but he is also a kind and affectionate teacher who has helped me to stay on the path of knowledge. Dr. Landolt and his wife Annette were very gracious and hospitable to me whenever I visited their home, whether in Montreal or Liestal and I am thankful for their amazing support. I am grateful to Dr. Rula J. Abisaab, Director of the Institute of Islamic Studies, McGill University and Dr. Preshant Keshavmurthy, Graduate Program Director, for their tremendous help and support for the submission of the thesis. I am also indebted to Dr. Azim Nanji, past director of the Institute of Ismaili Studies, London for providing me with his encouragement and valuable feedback. Thanks are also due to Dr. Faquir Muhammad Hunzai, my ustād, for his help and valuable suggestions. I am likewise thankful to Drs. Malek Abisab, Mahmud Ayub, Lynda Clarke, Andrew Fenton, Todd Lawson, Setrag Manoukian, Sheila McDonough, Lettitia Meynell, Mathew Mitchell and Leslie Orr, who all helped or encouraged me at many crucial moments of this study. I remember my late friend Steve Millier, a catalouger and librarian of the Library of the Institute of Islamic Studies, for his valuable assistance throughout the writing of this work. His sincere and professional advice helped me to shape this thesis. Steve was very kind and generous with his time, and indeed this work would have been an impossible task without his support. May Steve’s soul rest in peace. My thanks are also due to Dr. Charles Fletcher who has provided his professional advice after the demise of Steve and helped me to finish the present work. Let me also record my appreciation to the staff of the Libraries of the Institute of Islamic Studies, McGill University, Concordia and Dalhousie Universities. I am also thankful to the respective staff members of the India Office Section, British Library; the Middle Eastern section of the Bodleian Library, Oxford University; Staatsbibliothek zu Berlin; the Pote Collection of King’s College, Cambridge University; the School of Oriental and African Studies Library at the 7 University of London and Government Public Library at the University of Punjab Lahore, who provided me with microfilm copies of their manuscripts and access to their treasures. I would like also to acknowledge the Institute of Ismaili Studies, London and the Institute of Islamic Studies at McGill, for providing me with occasional financial assistance. I am also thankful to the CUPFA for their financial support for the completion of projects that have become a part of my study. I am thankful to my brother Khizar Hayat, my sisters Anis Zahra, Shamim Akhter, Nasim Akhter and Firdous and their families and the family of my late sister Shahzadi Begum for their prayers and love. I also remember here my father Shamsuddin, my mother Qamarunissa, my son Karim, my daughter Khawla, my sister Shahzadi Begum and my nephew Ashiq Ali, none of whom are in this world with me today to celebrate the completion of this thesis. I appreciate the support of my sons-in-law Nazar and Sadiq. My grand- daughters Arissa and Atiyah have been a source of joy during these difficult times. Lastly, thanks are also due to my wife Aziza for typing the Persian text and to my daughters Kanwal and Karima for assisting me in the translation of various works in French. They have been a source of continuous support and assistance. They showed their faith in me and helped me in every way to complete this study and it is with love that I dedicate this work to them. 8 TRANSLITERATION SCHEME The system of transliteration of Arabic and Persian employed in the present work is generally based on that used by the Institute of Islamic Studies, McGill University. However, Arabic words such as Allah, Quran and Sufi have not been transliterated and are treated as a part of the English language. The plural of a number of terms are anglicized, e.g. silsilas, mullās, etc. Wherever the plural of terms such as ʽārif and muwaḥḥid are used, the Persian form is used. Other exceptions to the McGill system are as follows: (a) ʽayn is represented by the superscript (ʽ) (b) Hamza is represented by the superscript (ʼ) (c) Non-English words and the names of works are italicized instead of underlined. (d) The tashdīd in wāw and yā is represented with double wāw and double yāinstead of ūw and īy. (e) The tā marbūţa of terms is dropped, e.g wilāyah becomes wilāya. (f) The Sanskrit terms follow the transliteration system as followed by Steingass in his work. When quotations are used from other works, the transliteration system of the respective authors is retained. All the Quranic verses used in this thesis are taken from the The Holy Qur’ān, text, translation and commentary by Abdullah Yusuf Ali (Leicester: The Islamic Foundation, 1975), except where indicated otherwise. The numbering of the verses is the same as found in there. Books and articles cited in the text and footnotes are given with full title only in the first reference and abbreviated thereafter. 9 INTRODUCTION The present study examines the text traditionally known as Su’āl va Javāb – a transcript of an intellectual discussion between Dārā Shukōh and Lāl Dās.
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