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12 August 2013
Aurangzeb Ponders the Afterlife
Picking up the thread of previous blogs examining the patronage of legal
compendia and mathematical translations at the Mughal court under
Aurangzeb (r. 16581707), today’s entry deals with a littleknown manuscript
commissioned by the emperor himself. The manuscript in question is Delhi
Persian 44, entitled Kit b Akhb r alMa‘ d (The Book of Traditions on the
Hereafter), which consists of a compilation of adīth dealing with the topic of
death and the afterlife, from funerals to the end of the world and the day of
judgment. The adīth (traditions spoken by the Prophet Muhammad and
recorded by his companions and followers) are in Arabic, with a careful
Persianlanguage exegesis that offers not only a translation and explanation
of the content but also the correct pronunciation of the Arabic wording.
Aurangzeb in his old age reading the Qur’an. Mughal, c.1700 (Johnson
Album 2, 2)
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The author, Ghulām Mu ammad alSatirkhī, names himself in the preface.
He appears to have been a minor scholar who also contributed to the
monumental Fatāwā ‘Alamgiriyyah (Nadvī, 98). The Kit b Akhb r alMa‘ d
seems to be a unique selection of adīth made by the author, rather than a
Persian translation of a previously existing Arabiclanguage compilation. In
fact, several compilations of adīth on the afterlife exist, but none seem to
closely resemble the work at hand. For instance, the famous 15thcentury
scholar of Islamic law, Jalāl alDīn alSuyū ī, compiled adīth relating to the
obligatory prayers and rituals surrounding death and the state of the body in
the grave, in a work entitled Bushr alKa’īb biLiq ’ al abīb and in a further
work, the Shar alṢudūr fī Shar l alMawt fī alQubūr. AlSuyū ī
authored a separate work that focused on eschatological concerns; however,
these adīth are gathered in a separate volume unconnected with the
previous ones, called alBudūr alS firah. We shall see that this approach to
separating adīth on funerary practice from adīth on the apocalypse and
day of judgement is entirely different to the approach taken by Ghulām
Mu ammad alSatirkhī in his work.
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Beyond its status as a manuscript of royal patronage that has previously not
received scholarly attention, the work is of note for its wide selection of adīth
on all aspects of eschatology. It remains to be established whether the work
represents a truly unique approach to the topic of the afterlife, or whether the
author based his work in part on previous compilations. While it has been
established that the author did not rely on alSuyū ī’s many compilations, a
detailed study of the numerous adīth collections on the afterlife would be
required before drawing any firm conclusions (I am writing an article on this
manuscript and its comparison with similar compilations – so watch this
space for more information!). However, if we take the preface and conclusion
of the manuscript at face value, in which the author claims that he was
ordered by Aurangzeb to construct this compilation, we should ask why the
emperor was interested in an allembracing approach to everything dealing
with death and the afterlife, from the wrapping of the corpse in the shroud
until the final trumpet heralding the last judgement, and why, for that matter,
he saw fit to order not only the compilation of this material, but also its
translation and exegesis in Persian.
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The manuscript is dated 1089 AH/ 1678 AD, the same year that alSatirkhī
completed the work, so Aurangzeb (born in 1618 AD), would have been sixty
years old when it was written. Based on pure speculation, could impending
old age have spurred a greater interest in the afterlife, causing Aurangzeb to
commission such a work? The author, in the preface, states that Aurangzeb's
wish was to lead those who were negligent in their religion back to the staight
path so perhaps the extremely educated and pious emperor intended this
work for a general audience rather than his own private reading. Or perhaps
he had a particular person in mind, a relative he viewed as 'straying from the
path' and wanted to frighten back into line with a book about threats of torture
in the afterlife. For the moment, it remains a mystery, but watch this blog for
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more akhb r of the ma‘ d.
Further reading
Jalāl alDīn alSuyū ī. Bushr alKa’īb biLiq al abīb ed. Mashhūr asan
Ma mūd Sulaymān (Jordan: Maktabat alManār, 1988)
Jane Idleman Smith and Yvonne Yazbeck Haddad. The Islamic
Understanding of Death and Resurrection (Oxford: Oxford University Press,
2002)
Mujībullāh Nadvī. Fat vayi ʻ lamgīrī ke muʾallifīn (Lāhaur: Markazi Ta qīqi
Diyāl Singh ras Lāʾibrerī, [1988])
Nur SobersKhan, Asian and African Studies
Follow us on Twitter @BLAsia_Africa
Posted by Ursula SimsWilliams at 12:15 AM
Tags
Mughal India, Religion, South Asia
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