نامه فرهنگستان
سال هجدهم شماره 1 (پاییز و زمستان 1398)

Iran and Turkey, as the remnants of two great empires, have long had various relations with each other. This relationship, with its many historical ups and downs, has been of particular importance in the last two centuries. One of its manifestations can be seen in the convergent relations of the intellectuals and the people of knowledge and culture of the two countries, especially during the constitutional period. These interactions have had reciprocal effects in the field of culture and literature of both countries, and in particular Iran. One of these influences is the reflection of the intellectual and political events of the late Ottoman era in the poetry of the Iranian constitutional era. The present article is responsible for examining this issue between the years 1309-1343 AH / 1891- 1924 AD, ie from the formation of the Islamic Unity Society led by Seyyed Jamal al-Din Asadabadi until a few months after the establishment of the Republic in Turkey. The article examines the historical contexts of influential intellectual and political events in Turkey and their reflection in the collective poetry of poets of the constitutional period. Mirza Agha Khan Kermani, Adib al-Mamalek Farahani, Malek al-Shoaraye Bahar, Seyyed Ashraf al-Din Hosseini Qazvini (Nasim-e Shomal), Farrokhi Yazdi, Aref Qazvini and Mirzadeh Eshghi are among the poets who have reflected these events in their poetry. After referring to the ups and downs of the relations between the intellectuals of the two countries, the article seeks to answer the question of what factors in the last years of the Ottoman rule and after, damaged the process of empathy and cooperation of intellectuals and thinkers of the two countries and the divergence between them. The final approach of the article is that since the last decades of the twentieth century, the scope of divergences has diminished and the trend of cultural convergence has expanded and in recent years has continued with greater vigor.

The port of Trabzon, located in northern Anatolia and on the southern shore of the Black Sea, is an interesting example of the freedom of action of traders in economic activities and their relations with international merchants in the Middle Ages under the auspices of a government. Because in the history of this city, which became a famous government in the late Middle Ages, the least involvement of politics and religion or any other noneconomic matter in economic activities can be seen. This is to the extent that its administrative and governmental system has finally gone extinct in history. Trabzon played a continuous mediating role in trade between East and West, as well as the Christian and Muslim worlds, and before its decline in the mid-sixteenth century was one of the main routes of regional and trans-regional exchanges. This research uses Persian, Byzantine and Arabic sources and expert researches and descriptive-analytical method to the role of rulers and traders in the economic prosperity of Trabzon during the Middle Ages. Findings show that in the political and religious climate of Muslim and Christian communities, the rulers of Trabzon provided a unique example of association with merchants of different lands and trade with sometimes hostile governments.

The development of Ottoman power to the south of Mesopotamia was possible in the 16th century AD after the conquest of the northern regions and territories of Mesopotamia and Baghdad. The main purpose of this policy was to gain access to the eastern parts of the Arabian Peninsula. The capture of Basra and the eastern ports of Saudi Arabia for the Ottoman rule could have helped consolidate positions in the two holy shrines. With the expansion of Ottoman influence in the southern parts of Mesopotamia, Basra was considered as one of the important centers of the Ottoman navy. Prior to that, the Ottoman naval facilities had a special position in the Mediterranean, Egypt and the Red Sea. Since no independent research has been done on the Ottoman Navy and its organization, this article tries to examine and research this subject matter as a historical issue.

Shaukat Bukharai is one of the poets of the late Safavid period. His Divan consists of nine ode, lyric poems, quatrains, vocabulary, fragments of lyric poems, a piece and a chronogram. The most important feature of Shaukat's poetry is subtlety and imagination to the point of exaggeration. His mystical piety and admiration are evident in his poems. In fantasy, he has gone beyond other Indian poets, and sometimes this fantasy and the themes of his creations have taken his poetry away from understanding. To receive Shaukat's poems, one must find his imaginary world. Shaukat followed Saeb Tabrizi in poetry. In his Divan, besides Saeb, he also mentions Indian style poets such as Orfi Shirazi and Talib Amoli and Naziri Neyshabouri, but among the earlier poets, only the name of Hafez Shirazi is mentioned in his Divan. Although Shaukat is not well known in Iran, he had a large followers in Asia Minor and the Ottoman Empire. Among the Ottoman poets, three prominent poets are completely influenced by the style of Shaukat Bukharai. Shaukat's Divan has been translated and described into Ottoman Turkish several times. Today, most manuscripts of Shaukat's Divan are kept in Turkish libraries.

In this article, one of the oldest remarkable works in the field of Persian language teaching is reviewed and analyzed. This work, called Taj al-Rous and Ezz al-Nofous, is one of the rare documents of attention to Persian language in the Ottoman empire, its traces are traced back to the seventh century AH and in terms of structure and approach, a similar work before it, even in Iran and Subcontinent, not found. The author of the book, Ahmad Ibn Ishaq al-Baqqali al-Qaisari, who was a brilliant researcher and had scientific works in subjects such as geometry, in his writing Taj al-Rous, paid attention to teaching Persian to people of all three languages: Persian, Turkish and Tazi. Its distinctive features are Ottoman Turkish subtitles and consisting of three separate lists for Persian words, common words in Persian, Arabic and Turkish, as well as common words in Persian and Turkish. The dedication of this book to the education of novice children is mentioned in the introduction of the book, and probably for this reason, its contents have been compiled somewhat briefly and in a very fluent and eloquent language. This book has three sections of vocabulary, grammar and literary text, the last section, which is probably added to complete the educational process of the book, and therefore, includes parts of Golestan with its Turkish translation. This work was used as a textbook at the Khosro beg School in the Bosnian House and is currently one of the endowed works kept in the Ghazi Khosro beg Library. In this article, by inserting parts of the text of the work and reviewing it, valuable and strategic points in the field of Persian language teaching are presented.

Moloudnameh is among the most important religious works in Asia Minor. These works first went from this region to other Muslim areas and spread in those areas as well. The manuscript of Moloud al-Nabi, composed by Mohammad Noureddin Kazeruni, alias Nouri Khorasani, is also one of the most important examples of Moloudnameh in Turkey. The importance of this version is in composing the biography of the Holy Prophet (PBUH) and quoting numerous narrations from trustworthy narrators. In order to narrate the events of his life, in addition to quoting important narrations, Kazeruni also makes many references to verses and hadiths. Since manuscripts written in Asia Minor are the most important works of this genre, it is very important for literary researchers to correct and introduce these works. No information is available on the author's biography; His only belonging to the court of the Aq Qoyunlus and his name has been specified. In addition to the original version, which is about thirty thousand couplets, three copies have been obtained that have been considered in the correction of verses. This research, which is an introduction and description of the features of this work, is based on the correction of the first thirteen thousand couplets of this textbook.