نشریه مطالعات شبه قاره
سال ششم شماره 21 (زمستان 1393)

Iqbal is one of the followersof Maulana who directly and indirectly has been influenced by his glorious thoughts. Rationality is one of the most evident concepts which is highly reflected both in Masnavi and Iqbal''s Divan. But as both Maulana and Iqbal have admired wisdom in some poems and criticized it in other ones، some of the unaware scholars have accused them to anti-wisdom. Therefore in this paper it has been attempted to comparatively justify wisdom and rationality in their works. The Findings indicate that they are not only anti-wisdom but also they have provided the best and most beautiful praises about it. However، since this bliss in the hand of some ignorant and selfish people has caused conflicts between nations، it has ruined the society instead of guiding it. In fact their problem is with the philosophical wisdom and it is a social reaction that indicates a divine thinking style that attempts to release wisdom from ego (nafs). The main difference between Maulana and Iqbal is that the former is seeking spiritual transcendence and tries to rectify the society by draining the roots of corruption، but the latter is a social reformist that aims at making a society، able to release from self losing and fight against colonization by self awareness.

One ofThe important dimensions of Jalaluddin Muhammad Davani''s life is his great effect on theculture and thoughts of Indian Subcontinent. Regarding that there are no coherent investigations on this issue، it seems necessary to consider his presence and effect on the culture of Indian Subcontinent in order to complete the study of the cultural connections between Iran and the Indian Subcontinent. The present study has been conducted using the library method، emphasizing the resources which have been concurrent to him or have been organized in Indian Subcontinent. Davani''s influence on Indian Subcontinent is discussed within three categories: first، his connections to the masters of India، second، his influence on Indian Subcontinent curriculum and third،his most important works including 6 significant books which were interested by the people of that region. In the third part، the most important and effective works of Davaniare recognized and studied.

Freedom and equality of rights are desired by all the political systems، in a way that the most political systems in the world have dedicated a part of their constitutions to state these rights. The constitutions of Iran and Pakistan which have the Islamic Republic government andfollow the rules and moralsof Islam are not exceptions، so in the present study، using the comparative-analytic method، it has been attempted to consider the mentioned rights in bothpolitical systems comparatively. The necessity of this research is that it helps to find the strengths and weaknesses of these constitutions and prepare a suitable context to revise them. According to the conducted researches، Iran''s constitution seems to be more complete by stating the main rights of the nation based on the Islamic morals and advices and dedicating a separate chapter to the mentioned subject.

Grintser is one of the theorists who has analyzed the plot of Indian epicstories and Asian Civilizations. In the present study it has been attempted To investigate the overall structure of three stories of Siavash in Iran،Ramayanaand SodnovaIn India،according to Grintser’s theory Andanalyze their relation shipwith themyth of death and resurrection and toanswerthe question that are thesestoriesc on tainthe structure of the calendarmy ths? Anddo theheroesof theseepics، like the God of Fertility invegetablemyths diean dlivenpe riodically? The results demonst rate that all the threestories are analyz ableusing Grintser’s model Andcarry theidentical plots، although there are differences in Hindi stories. The research method is library data analysis of the plot of Indian and Iranian epic stories byadapting on the structure of the calendar myths.

One of the most important and common concepts in Buddhism and Iranian Suffism is Tolerance which has a special role in establishing mystical discusses theoretically and improving the human relations practically. Buddha starts his discussion with human suffering، not an abstract human، but the existential، live human being who is involved with the great suffers like Death، illness، Poverty، Doubt and so on. In the present study it has been attempted to analyze the concept of tolerance in Buddhism and khorasani Suffism with the comparative research method.

Regarding the multiplicity of the English translations of Qur’an in the Indian subcontinent، it can be considered as one of the most active participants in the production of the English translations of Quran. The necessity of producing these translations might have arisen due to several reasons as the existence of various religious groups in the subcontinent and the ideological conflict among them concerning the exact meaning of the Divine Message، the endeavor to prevent manipulation of the Islamic concepts and themeaning ofQuran in translation، spreading Islam and struggling with the Evangelical Christianity groups. In this regard، in the present paper it has been attempted to recognize the share of these countries in producing English translations and introduce them. The research method is descriptive-analytic and using different translation resources to gather data. More than 40 English translations of Quran in India and Pakistan have been considered. The results demonstrate that the methods of these translations have been started with the meaning-oriented strategies and moved towards more communicative and goal-orientedways.

Among the variousdisplays of Iranian architecture، Persian gardens have been simple and fresh based on the fundamental principles and aresymbolized as the Paradise. The Architect creates Persian gardens using the primitive principles of Iranian Architecture، being aware of the climates of different areas and inspiringof the Holy Quran''s descriptions of heaven''s gardens. Meanwhile، by the increased cultural relations of Iran and India speciallyin Timurids and Safavids era، Persian gardens as well as other Iranian architecture elements، have been patterned for Indian artists that their impacts are obviously revealed in architecture territory of Mughals. The results demonstrate that the presence of safavid gardens in India in Mughal era indicate a specific form and local art on the Mughal gardens.