نشریه مطالعات شبه قاره
سال هفتم شماره 22 (بهار 1394)

Rāma Krishna and his disciple Swami Vivekānanda are both considered as the most significant and influential revivalist figures in modern India. Emphasizing on inner experiences، establishing a lovely personal relationship with d،contemplating on Divine action and wendingthe Bhakti path are some of his suggested ways for salvation and detecting a real omprehension of religion. According to him، the essence of religion isintuition of the Truth and acquiring an intrinsic comprehension of that; and performing rituals or gaining religious training are nsidered as imperfect approaches situated on the second place. He could mingle faith toward a personal God with belief to an impersonal Truth and interpret them as a same spectrum. His point of view about other religions is shaped according to this radix. He icated that all religions talk of a same Truth، but because of differences in human’s spiritual and mental capacities and personal ndencies، their manners toachieve that is different. No one has the right to invalidate other religions. Eliminatingthe distinctions (varnas) of Hindu society، emphasizing on action as a main factor in achieving salvation and serving all people، are of other innovations of this school.

Thehistoriography in ancient Indiawas commonly oral and the most of the remaining texts are literary، religious and philosophical ones andAdvice Letters. With the advent of Islam and the formation of Islamic and Iranian Governments in the Indian subcontinent، historiography widely and largely began in this country. The heyday of Persian historiography in the Indian subcontinent was in the early Indian Timurids era in the 10thand 11thcenturies، especially Akbar Shah period. The Effect of Iranian historiography on the formation and flourishing of Indian Timurid historiography is the most important aim of this paper. It is a theoretical assumption that Iranian historiography has influenced widely and largely on the Indian Timurid historiography. In this paper it has been attempted to explain the Impressionability of Indian Timurids historiography from the Iranian one. The library resources have been used in this study andthe method is historical and descriptive- analytic.

Shawl is one of the luxurious kinds of fabric that there is no information about its first production date. Indian Mongols had good relationship with Safavid dynasty، therefore many similar designs between woven fabrics of both dynasties can be found. Surely the Kashmiri artists were affected by Iranian handicrafts men. Common decorative elements can be seen in Iranian and Kashmiri shawls. This research conductedusing the historical-descriptive and comparative method. Data was gathered using library resources، and then they were classified to indicate the similarities and differences between the Iranian and Kashmiri shawls. This research was conducted to answer the question that how the Kashmiriand Iranian Shawls are similar in design. The results classify the similarities among samples as follows: Repeat unit: Fabric designs were repeated units all over the surface. Forms: The forms were geometrical، curved or circles. Repeat: The main motif was repeated in all directions. Proportion: Proportions could be seen between motifs and background designs.

Sayyed Ahmad Khan Hindi was one of the Indian Subcontinent scholars of the 20th century and one of the Indian most influential leaders on political and regional transformations at the British colonialism period. He presented different theories in some religious discussions compare to other Muslim Scholars، such as: Issues relating to the Angel، Elf، Heaven، Hell and miracles. The purpose of this article is to have a survey on Sayyed Ahmad Khan ideas about miracles، its criticism and Pathology using the descriptive - analytical method and Koranic approach. It has been concluded thathe denied miracle because of its violation to the laws of nature and did not accept it as a reason on prophecy.

In this study، a state-oriented story of Masnavi-e-Mohit-e-Aazam«(Ocean Grand) by BidelDehlavi (a famous poet of the Indian subcontinent) – witch at the time had been processed particularly- is analyzed and explored. During the analysis، different aspects has been investigated such as focalization، succession of functions، signs of the narrator، narrative speed،etc. based on the teachings of earlier narratologists such as Vladimir Propp، Gerard Genette، Roland Barthes and Gerald Prince. Regarding the fact that that Bidel’ Masnavi، has been almost an unexplored area of narrative researches، one of the primary goals of this study is to discover، represent and identify the specific values of ​​Bidel''snarration in his tales. The central question of this study is that to what extent areBidel''s narrations accurate and objectiveand how they serve his ideology? what arrangements does he have to answer possible questions of his readers to achieve the maximum reading quality? Results of this study، in an overall perspective، represents the fact that Bidel in his Masnavis، has applied a different style and significant narrative techniques، especially in the present story، the narrative center of gravity is the element of time، which is clearly in compliance with mystical concepts and specific philosophy that he desired and to consider that is necessary for identifying Bidel''s view precisely.

Iqbal has benefited different expression elements such as simile inhisMasnavi-e-Asrar-e-khodi (selfsecrets) to state advisory contents and meanings. In this research it has been attempted to indicate similes structuresand their components in Masnavi-e-Asrar-e-khodi، using the statistical population. Structurally speaking، This research has been conducted on the basis ofintroducing and analyzing different kinds of similes، from the perspectives of used elements، beingintuitive or rational (the parties)، complexity of the similes'' structure، singularity or plurality of the parties، point of similarity and its form in Asrar-e-khodiand the method is the description and analysis of data، From the rhetoric point of view. In the end، the place of different simile types in Iqbal''sAsrar-e-khodiis demonstratedaccording to the statistical tables. The results prove that simile inIqbal''sAsrar-e-khodi is among the important expression elements to state his thoughtsand has been used through various forms.