persian language

The Persian language, especially its developments from the Middle Persian to Dari Persian requires the historical and identity related as well as the literary and linguistic studies. Appreciating the historical and political factors affecting the preservation of the Persian language by the Iranians and at the same time, taking advantage of the Arabic alphabet for its written presentation, requires reviewing of the historical context of Iranian linguistic developments, particularly in the first centuries After Hijrah. During that period, the Iranian witnessed the confrontation of the two Pahlavi Persian language and the Arabic language in their daily lives, and Arabic, as the language of religion of that time, was on its way to become the primary language of the Iranian. The present study has investigated this issue relying on the analytical method of research as well as the ancient and modern sources. The research findings indicate that the historical conditions on the one hand, and the motivation of Iranians to find their identity against the Muslim Arabs on the other hand, led to the development of a new language called Dari Persian which later became the main resource of Iranian identity. The officialization of this language caused the Iranian identity to become more distinct from the other ethnic groups.

The cultural history of Arran during the 4th and 5th centuries AH is one of the significant topics that has received little attention in the historical sources of that period, and as a result, it has not been adequately addressed in contemporary historical research. This study, written using a historical method with a cultural history approach and by referencing literary sources from this period, examines the cultural transformations in Arran during these two centuries. The aim of this study is to demonstrate the process of weakening of the dominant Arabic culture in Arran and the various aspects of the revival of indigenous culture and the spread of Iranian culture in its place. The findings of this study, while correcting and complementing some previous research, show that the Sajid, Salarid, Rawadid, and Shaddadid dynasties, from the beginning of the 4th century to the middle of the 5th century AH, expelled the governors appointed by the Abbasid Caliphate and established semi-independent states in Arran, thereby ending the hegemony of Arabic culture and language. This led to the consolidation of the region's indigenous language and traditions, on the one hand, and the spread of Iranian culture and the Persian Dari language, on the other. Additionally, the Shahnameh (Book of Kings) culture became prevalent, and ancient names such as Shapur, Anushirvan, and Manuchehr appeared alongside Islamic names like Fazl and Ali. Festivals such as Nowruz, Mehregan, and Sadeh were celebrated alongside Eid events in Islam

The Persian language and literature have ancient and valuable histories among the Bengali people. Many Iranian thinkers and poets are familiar names to the Bengali people, and many have an unbreakable link with Persian literature and Iranian culture. Especially since the Khalji government (689-720 AH / 1290-1320 AD), this relationship has progressed and developed to the extent that the Persian language was considered the official language of the princes and kings of this region for nearly six centuries. With the influence of England in this country, English gradually replaced Persian, and this valuable and common heritage of the two nations lost its prosperity in less than a century. However, Bengali poets and translators did not neglect the treasures of Persian literature and translated an important part of the noble Iranian literature into Bengali. One of these Iranian greats who is revered by Bengali speakers is the Iranian poet Omar Khayyam of Neyshabur, a rubaiyat composer and scholar. Khayyam's rubaiyat has been translated into most of the world's languages, and Edward Fitzgerald's role in introducing Khayyam to the English-speaking world, especially Bengali translators, is undeniable. Bengali poets and translators also tried to translate Khayyam's rubaiyat. Since then, Khayyam has become one of the geniuses of the Persian language and a popular Iranian figure among the people of Bangladesh. This article aims to answer the question of what range of Bengali writers and translators have attempted to translate Khayyam's rubaiyat into Bengali, what was their method of translating the rubaiyat, and what impact did these rubaiyats have on Bengali society. The research method in this article is a descriptive method based on the analysis of the themes of Persian and Bengali literature.

Over time, roads have been identified as the vital economic arteries of nations, as they have been one of the fundamental factors and domains in the development of nations. The majority of the research conducted on roads focuses on the economic, political, and military functions of roads, as do most historians and researchers. The Persian Gulf does not deviate from this norm. In addition to its function as a trade corridor, the Persian Gulf has also played a fundamental and important role in the realm of culture. This study endeavors to answer the fundamental question of what impact the Persian Gulf has had on the evolution of Iranian culture and customs. It appears that the expansion of trade based on the tolerance of Iranian merchants and the travels of religious and spiritual missionaries and other Iranian groups formed through the Persian Gulf paved the way for the formation of Iranian communities outside of Iran's borders and the spread of Iranian culture. This issue crystallizes into topics including Persian language, customs, and Iranian art and architecture. This topic has been investigated using library resources and a descriptive analyticmethod.

At the time of the invasion of Iran by the Arabs, the Dari Persian language flourished in the Greater Khorasan region. During the first two decades of the Arab invasion, Dari Persian, which was the Sasanian court language, expanded geographically due to the displacement of populations from the Ctesiphon and Fars regions and the flight of the king and large court families to the eastern regions, especially Khorasan. A major unanswered question concerns how the Persian language spread in Khorasan in relation to the process of population movement of Iranians from the west and south to the eastern regions of the collapsed Sasanian polity. In this study, by examining the transition period from the Sasanian to the beginning of the Islamic era, especially regarding fire temples that lasted until the early centuries of the Islamic era, we conclude that with the statistical fluctuation of the number of sites in these periods, it seems that Iranians were under attack. Early hardships in front of the swordsmen with the courtiers from the southern regions of Iran, especially Fars and their imperial center, Ctesiphon, went to the land of Ādur-Burzēn-Mihr, i.e., Khorasan. These immigrants adopted two methods of settlement: first, in the villages, and second, by moving through an area as nomads. This population was able to survive with this system that was formed at the end of the Sasanian period. One of the compromises that supported the endurance of this system was the protection of Persian culture and language in Khorasan, where much progress was made.

Iranian identity is one of the topics that some are happy to admit and few are merry to deny. The book’s author in question is one of the deniers. As the name of the book suggests, the book’s author wants to challenge Iran and the historicity of Iranian and national identity. He, who is under the influence of new theoretical and ideological debates, which are all unconcerned about the background and historical-cultural context of the countries under study, sees Iran and its national identity as the construction of orientalists and their servants and makes the historicity of the word Iran insignificant and unimportant. The author of the work believes that since Iran's national identity was formed in the West, presenting any historical background and origin for Iran and its national identity is an unforgivable misdeed and a clear injustice to many ethnic groups of this land. The author of the book Iran as Imagined Nation: the Construction of National Identity, which is interested in Edward Said and his Orientalism and benefited a lot from the book Imagined Communities written by Benedict Anderson, believes that some Iranian and non-Iranian writers who consider Iranian and national identity to be a historical matter, under the influence of Western methodology and based on racial and ideological orientations, narrated the past, presented an ahistorical and delusional reading and placed fake constructions instead of history. The present article does not criticize all the chapters of the book Iran as Imagined Nation: the Construction of National Identity, rather, those parts that have made weak and incorrect claims about the historical origin of Iran, the nature of Iran, and Iran's ethnic and linguistic diversity, will be put into perspective and shed light on them.

Following the beginning of the reign of Reza Shah Pahlavi, the establishment of a new educational system entered a new chapter and all schools in the country were required to follow the principles and instructions of the Ministry of Education. Religious minority schools, especially Armenian schools, that have been operating independently for decades, responded to the challenge, with Armenian schools in Gilan resisting the Ministry of Education the most. The present study, based on the documents of the National Archives, while examining the general situation of education among Armenians, seeks to answer the question in a descriptive-analytical manner that What was it like and what was the final result? Research findings show that Armenian schools considered teaching in Persian to destroy Armenian culture and language, resisted against the Ministry of Education for ten years from 1926 to 1936, but finally after the surrender of Armenian schools in Gilan. The latest protests ended, and Armenian schools across the country were forced to comply with Ministry of Education regulations and put Persian language education on their agenda.

Throughout history, nations have gotten to know each other's cultures and languages in various ways. This cross-cultural familiarization sometimes took place through war and imposing the dominant nation's language and culture on the defeated nation, and sometimes through commercial or religious interactions. In today's world, where political diplomacy is a strategic tool for creating various interactions between nations, the role of cultural diplomacy in creating and facilitating these relations is very important. Undoubtedly, one of the important ways to create cultural relations, strong cultural diplomacy, is to recognize these cultural-historical interactions. The present study wants to investigate the historical roots of the familiarity of Iran and Europe in order to understand how and in what ways the Europeans got to know the Iranian culture.With this aim, the foundations of cultural familiarity between Iranians and Europeans were examined historically in three periods: the first period, from 550 AD until the arrival of Islam in Iran. The second period, from the 7th century to the beginning of the 17th century, and the third period, from the 17th century to the present day. The purpose of this article is to investigate the reasons and methods of this acquaintance in the mentioned courses. These three historical periods are definitely different from each other in terms of duration, the amount of cultural exchanges and the type of statements exchanged.Therefore,first,the reasons and ways of creating interactions in each period were investigated, and then the results of this cultural familiarity were presented from a historical perspective. The research method in this article is the historical method based on sources, documents and books.Introduction           How the West got to know Iranian culture is an important issue. Many articles and books have been written in this field. The large number of these researches show that throughout history, cultural, political and even military and economic interactions and confrontations between the West and Iran have been important for researchers and historians. Preliminary investigations showed that the history of these relationships reaches more than five hundred years after the birth of Christ.The first cultural interactions between Iran and the West were religious interactions, and the prevalence of Mithraism and Manichaeism in Europe confirms this claim. In addition, studies have shown that these interactions have always expanded in different periods. Therefore, in this research, it has been tried to categorize these cultural and linguistic interactions in terms of time first, and then examine the types of cultural propositions exchanged in each period in order to determine what causes and factors made Europeans familiar with Iranian culture and Is it Persian? And which cultural propositions have been more or less durable in long-term interactions between them?Material & Methods Considering the long-term history of cultural interactions between Iran and Europe, this research aims to answer the main question: when did the acquaintance of Europeans with Iranian culture and Persian language begin? How was the beginning of this familiarity formed in different historical periods? From which point of view and based on which cultural propositions can the different historical periods of cultural relations between Iran and Europe be divided? The working method in conducting this research is descriptive and analytical based on the course of historical events related to the research questions.Discussion of Results & Conclusions     Studies have shown that the process of confrontation between Iran and the West can be divided into three historical periods.The first period between 550 years BC until the Arab Muslim attack on Iran, when all kinds of cultural interactions and statements exchanged in the 550-year period had a religious or philosophical aspect, and Europeans' familiarity with Persian culture and language in this period was mainly through the teachings of The religion of Mithraism or Manichaeism is sometimes weakened and sometimes improved.This research showed that the second phase of this cultural acquaintance, which lasted for about a thousand years from the 7th to the 17th century AD, was mainly based on scientific relations, and one of the primary reasons was the Muslim conquests in Europe. Conquest of lands between Iran and Europe helped spread Iranian and Islamic culture and sciences in Europe.The Crusades also helped settle Christians in Muslim lands and later accelerated the process of translation and this movement became a means to transfer and expand the knowledge, philosophy and culture of the East, especially Iranians.Studies show that the third and last period of this process, which is the main stage of familiarization of Europeans with Persian culture and language, began in the 17th century. Economic and political motivations played an important role in this field. Of course, other reasons such as Iran's access to India, European scientists' interest in synchronizing old geographical sciences with new information and sciences, as well as Iran's reputation as an ancient country added other reasons to the set of previous reasons. Therefore, there is no doubt that economic and political motives have played an important role in the relations between Iran and Europe. In addition, the East India Company played an important role in introducing Europeans to Iranian culture and language, because from the very beginning, company managers realized that their representatives would have difficulty in performing their duties without learning Eastern languages. They considered the reason for their lack of success to be unfamiliar with the habits and beliefs of the people of the East, especially Persian-speaking Iranians and Indians. Therefore, the brokers encouraged themselves to learn Persian language and literature from the very beginning. These reasons show that there have always been cultural interactions between Iran and Europe.

JournalAsiatic is one of the oldest Orientalist journals in the world.This journal, as a scientific organ of the Asian Institute of Paris, has been published since 1822 until now, and as it will be mentioned, both the institute and its organ showed attention to Iranian civilization from the beginning.

The authors' research shows that distortion of ancient Shiite texts and sources has always been a ‎conspiracy of Shiite enemies, so they have tried to hire translators who are first unaware of or less ‎familiar with the history and historical period of that time, then their views and beliefs. Transmit ‎their loose and distorted to the audience; But because the Shiite religion has been flourishing and ‎dynamic since ancient times, and the Shiite Persian speakers around the world have had proper ‎intellectual, ideological and religious nutrition, the enemies have not been able to achieve their ‎sinister and destructive goals. Accordingly, the present study deals with the role and position of ‎translation of ancient Shiite texts "with emphasis on Arabic and Persian languages" with a ‎descriptive-analytical method and reaches a tangible conclusion; Among other things, translators, ‎despite having appropriate equivalents in the target language, are not able to use contexts and ‎cultural elements, and in some cases, according to their personal tastes, resort to the strategy of ‎borrowing, borrowing words, and even grammar. This is where the need for scientific and academic ‎translation of Shiite historical texts into the living languages of the world, including Persian, is ‎undeniable; Otherwise, unpleasant consequences such as misunderstanding and misunderstanding ‎of the audience, ugliness of Shiite texts, turning the Persian-speaking audience away from ‎understanding the rich meanings of valuable Shiite texts and not applying them in individual and ‎social life will result. ‎

after the conquest of Iran by the Arabs and then the change of political system of the country, Iran was able to keep its own cultural content and historical, literary and artistic authenticity. Although, the Islamization of Iran can be considered a turning point in the history of this country which led to profound changes in Iranian society, but, military defeat by Arabs and conversion to Islam didnchr('39')t mean the end of Iranchr('39')s cultural  power. Because the cultural elements of Iran and the presence of Iranians in the early Islamic centuries was so powerful that they not only created a new privileged identity within the Muslim world, but also affected on neighboring nations. The findings of this research shows that the factors such as Umayyad Arabism, Abbasid empowerment, the stablishment of native dynasties, the movement of Shoobieh, interaction of Iranian society with Islamic culture and literary artistic transitions provided the context for Iranian cultural resistance and continuity in the early Islamic centuries. This research paper, investigating the continuity of Iranian culture, is trying to explain the causes of this continuity after arrival of  Islam in aa historical studying through the descriptive-analytical method.

This study is based on why during the second stage of the development of nationalism in Iran, anti-Turkism became the focus of attention of Iranian nationalists and the consequences of this approach for the position of the Turkish language in the history and geography of Iran? Following the broad scope of the temporal and thematic of issues concentrated on nationalism in contemporary Iran, This study is limited to articles that published in the press and magazines at the period of transition from Qajar to Pahlavi, such as "Kaveh", "Iranshahr", "Name ferangestan" and "Ayandeh". Based on the findings of this study, two factors caused the sensitivity and skepticism of Iranian nationalists towards the Turks and the Turkish language. The first factor was the reductionist understanding of the concept of the Iranian nation-state, based on the Aryan race and the Persian language. Another factor was the presence and influence of the Ottoman Empire in Azerbaijan and the western borders of Iran, and the independence of the Republic of Azerbaijan (1918) from Russia. As a result, Iranian nationalists became concerned about the influence and presence of Ottoman Turkish and Caucasian nationalists among the Turks of Iran. They considered the Turkish language in Azerbaijan as a threat to the existence and national identity of Iran. Attempting to eliminate the Turkish language in Azerbaijan and the spread of the Persian language instead was the solution of the Iranian nationalists in this situation.

With the arrival of Muslim Arabs in Iran, Persian remained as the national language of Iranians. In fact, the rise of Islam and the domination of the Muslim Arabs, although gradually affecting all the morals, beliefs, sciences and customs of the Iranians, and for a long time the Arabic language became the office and scientific language of the Iranians, but this language could not become the official language of Iranians. During the Muslim conquest of Iran, the issue of translation got stronger, due to the interactions between the two sides. indeed, the history of this matter, dates back to before the conquests od Islam, and apparently in the court of Hirah, which belonged to the Sassanids, there were translators who were fluent in both Persian and Arabic. In the Islamic period and since the time of the Holy Prophet (PBUH), on the one hand, there were translators in different fields who translated the words of both sides, and on the other hand, translators, especially from the second century AH, tried to translate written works from Arabic to Persian. With the efforts of the translators, a number of works such as: Tarikh Tabari, Tafsir Tabari, Sawad al-Azam, Al-Baare'i fi Ahkam al-Nojoum, Al-Tawali', and Kalila and Dimna were translated from Arabic into Persian. This research intends to study the written and oral translations from Arabic to Persian in the first centuries of Islam up to the fourth century AH by descriptive-analytical method.

Iranians cultural interaction with Indians has a long history. The proximity of Old Persian and Avestan language ​​to the Sanskrit language also goes back to these historical interactions. From the arrival of Islam to India until the end of the Gūrkāniyān government, about thirty-two Muslim dynasties governed in India. Most of these governments tried to spread the Persian language and literature. They developed two elements of Islam and the Persian language. The peak of flourishing of the Persian language in India was during Gūrkāniyān era when Persian became the official language of the court. The main issue of this research is to study Persian language and literature status and its effect on India during the Gūrkāniyān era. In this research which has done based on library studies and descriptive-analytical method, it was shown that Persian language and literature in addition to the development of Islam and Iranian culture, had influenced Indian dialects and languages, especially Urdu, and also on Indian economic issues in Gūrkāniyān era.

Among the cultural elites and influential personalities of the Bangladeshi Persian scholar, Dr. Abu Musa Mohammad Arif Ballah, Associate Professor and faculty member of the Persian Language Department of Dhaka University, has a well-known name and a significant contribution to the development and deepening of the Persian language in that country. And the Bangladeshi linguist goes back to the Abu Reihan External Millennium Congress,when a group of Iranian professors from different universities gathered at the University of Dhaka and the Abu Reihan Foundation in the winter of 1398 to learn about the concerns of conference officials and the capacities of universities there. Examined.Therefore, on the pretext of commemorating the 100th anniversary of the scientific endeavors of the Persian Department of Dhaka University, and also in order to identify and understand the situation of Persian language in Bangladesh or to get acquainted with the contribution and role of this foundation in promoting Persian language or Iranian culture and education. An interview and interview with the head of the Abu Reihan Foundation was arranged, and what will come is a summary and part of a long interview with him.

Among the cultural ambassadors of Iran in neighboring countries or other countries in which the Persian language has a well-known position or position, Professor Dr. Mohammad Kazem Kahdavi has a very high name and reputation. The biography of this valuable intellectual shows that the field of his scientific endeavors was the eastern lands, especially the Indian subcontinent. Masharalieh's remarkable success in institutionalizing the Iranian language and literature in the countries of his mission, on the one hand, the popular approach and the master's mastery in creating cultural integration between the two nations have led to an interview with him on the occasion of the 100th anniversary of his academic endeavors in Bangladesh. To be thrown down.We are now proud to publish in this issue of the magazine, which is dedicated to the centenary of the Persian language at the University of Dhaka, the details of an intimate and scientific conversation with the professor. Get acquainted with Dhaka University as the largest and most popular university with Persian language students.