نشریه مطالعات شبه قاره
سال سیزدهم شماره 40 (بهار و تابستان 1400)

The creation of special areas in countries has long been accompanied by specific reasons and policies. These areas can provide a good opportunity to increase foreign investment in order to boost industrial competitiveness and ultimately provide economic growth for the community. Through such areas, the government tries to expand its exports in various fields, while maintaining regulatory frameworks. In addition, the provision of job opportunities and the adoption of new policies in the economic, customs and labor laws are among other purposes for creating such areas (Birjand Special Economic Zone, 2018).The issue of special areas, like any other investment and policy issue, needs to be evaluated. Iran has more than 20 special and free zones dating back more than a decade, as well as the construction of various special economic zones in recent years on the government's agenda. However, despite the ambiguity about the performance of these areas, few studies have been conducted to measure the economic and social effects of this policy (Yousefi and Heidari, 2018: 8).Sistan and Baloochestan province, especially in the city of MirJaveh, due to its geographical location and its proximity to the Pakistani border, its abundance and unique talents, access to the major markets of Pakistan and the countries of Central Asia, and large commercial and economic capacities, have a privileged role in economic performance. National and international. On the other hand, trade with Pakistan, which is considered a good and consumer market for Iran, has not, unfortunately, been taken into consideration by the authorities of the country and the province, and so far it has not been seen as a serious market, which has not been undermined by security insecurity in Pakistan. It is hoped that in the future, the establishment of more business-economic relations between Sistan and Baluchestan and Pakistan through the weakening of the Pakistani-Afghan relationship, the Pakistani government's special look at Iran's special ports such as Chabahar as an important commercial port, the UAE's inappropriate behavior with Pakistan Turning Pakistani businessmen into trade with Iran, and the political views of Pakistani governors in Iran and Sistan-Baluchistan province, will create areas for attracting capital, boosting trade, economic growth and improving the employment situation in the province.Sistan-Baluchestan province has many export-related capabilities in the industry, which can accurately and coherently plan these potential capabilities in real-life and provide the field of industrial growth in the province. Given the importance and role of special areas in improving the economic situation of countries, this research seeks to answer this fundamental question:What are the strategies for the development of the special economic zone of  and what is its role in the economy of the region and the countries of the subcontinent?

This research is in terms of applied-developmental purpose and its research method is descriptive-analytical. The analytical method in this research consists of three main stages: First, to identify the strengths, weaknesses, opportunities and threats facing the special economic zone of MirJaveh with some experts in the economic sector of Sistan and Baluchestan province, university professors and experts in the Sistan and Baluchestan Governorate The Zahedan Chamber of Commerce has been interviewed. Then, according to expert opinions and expert opinions, each weighing factor has been given. Finally, the SWOT matrix is extracted by setting external and internal strategic factors that are the basis of strategy formulation and based on it, the quantitative strategic planning matrices, strategies and priorities for the development of the special economic zone of Mirjaveh and the approaches derived from these analyzes are presented as strategies for the presentation. It's been effortless. The statistical population of this research includes experts and experts related to economic affairs, which were selected using snowball sampling method. Given that in this method the principle of sampling is saturated with the answers given by the interviewees, the responses were repeated and overlapping from the twentieth century. Therefore, the sample size in this study was 20 people in the province. It should be noted that the data of this research has been gathered during the period of 2018.

Using internal factor evaluation matrix and external factors evaluation matrix, strengths and weaknesses, opportunities and threats to the development of the special economic zone of Mirjaveh, listing and weighting to each of these factors took place. Then, by using the SWOT matrix, the confluence of strengths with the opportunities and threats, as well as the weaknesses with opportunities and threats, were determined by the development strategies of the special economic zone of Mirjaveh; so that for identifying the external factors affecting the development of the special economic zone of Mirjaveh, 22 opportunities Foreign and 10 foreign threats were selected. In addition, in this section, the weight of the factors was determined by a questionnaire with a scale (very low, low, moderate, high and very high) through a questionnaire from the economic experts of Sistan and Baluchestan province. The aggregate weighting of foreign factors (2.482) is less than 2.5, which indicates the overcoming of threats to the development opportunities of the special economic zone of Mirjaveh. 19 internal strength points and 10 internal instability points were identified as internal factors affecting the development of the special economic zone of Mirjaveh. Additionally, this section is based on a survey of economic experts from Sistan and Baluchistan province, In the form of a questionnaire with a scale (very low, low, moderate, high and very high), the weight of the factors was determined. The aggregate weighting of internal factors (2.667) is more than 2.5, which indicates that overcoming the strengths of the weak spots in the development of the special economic zone of Mirjaveh.In the SWOT matrix, internal strengths were placed against external opportunities and threats and internal weaknesses against external opportunities and threats. Appropriate strategies for economic development of the special economic zone of Mirjaveh were divided into four categories: SO (aggressive) strategies, ST strategies (diversification) , WO (conservative) strategies and WT (defensive) strategies.From the internal and external matrices, we use economics to determine the location of the special economic zone of Mirjaveh. To form this matrix, we must make the scores derived from the internal and external factors evaluation matrices in the horizontal and vertical dimensions of this matrix to determine the status of the industry and to make appropriate strategies (Gartner, 2017: 105). According to the internal and external matrix, the economic situation of the special economic zone is more than average in terms of the interior environment and is lower than the average external environment. Therefore, diversification strategies for the economic development of the special economic zone of Mirjaveh should be used. Finally, a quantitative strategic planning matrix was used to select the best strategy. ST1 strategy (attracting foreign investment and public sector investment with private sector participation in various infrastructures and sectors such as the mineral industry, petrochemical industry, conversion industries related to Agricultural products, renewable energies and ... for sustainable economic growth) are selected as the best strategy for the development of the special economic zone of Mirjaveh.

 In order to exploit the and long-term profits of the creation and development of the special economic zone, the present study was conducted with the aim of identifying internal factors (strengths and weaknesses), external factors (opportunities and threats) and developing a strategy for the development of special economic zone of Mirjaveh. Using internal factor evaluation matrix and external factors evaluation matrix, strengths and weaknesses, opportunities and threats to the development of the special economic zone of Mirjaveh, listing and weighting to each of these factors took place. Then, by using the SWOT matrix, the confluence of strengths with opportunities and threats, as well as the weaknesses with opportunities and threats, the strategies for the development of the special economic zone of Mirjaveh were categorized into four categories of SO, ST, WO, WT strategies. In the next step, using the internal and external factors evaluation matrix (IE), the competitive position of the development of the special economic zone of Mirjaveh was determined, the output of this matrix, ST strategies (use of strengths and avoidance of threats) for the economic development of the special area Economic Mirjaveh. In the final stage, the attractiveness of the ST class strategies was determined by summing up the quantitative strategic planning matrix (external factors-internal factors). Based on the assessment of the average scores of diversification strategies in the quantitative strategic planning matrix, ST1 strategy (attracting foreign investment and public sector investment with the private sector participation in various infrastructure and sectors such as the mineral industry, petrochemicals, agricultural conversion, and renewable energy and ... for sustainable economic growth) is selected as the best strategy. Since in the general policies of the Third Development Plan of the Islamic Republic of Iran (2000-2004), the government began to decide to divest the activities of special economic zones into the private sector and withdraw from the markets of these areas. The attraction of domestic and foreign investment was one of the priorities of this program (Latifi and Aghayi, 2007), the attraction of investors in the special economic zone of Mirjaveh, especially foreign investment - with regard to the opportunities of Mirjaveh city with countries such as: Pakistan, Afghanistan, Central Asian countries, East Asia, and South Africa and Africa, as well as the Gulf States and the Indian subcontinent countries.

One of the key human rights issues is the issue of freedom. This debate and its variants, including freedom of opinion, freedom of expression, ... have also been the subject of debate among thinkers and thinkers. Today, all civilized states claim freedom, but each offers a different definition, but regarding the principle of freedom as a citizenship, there is a disagreement over the scope and scope of freedom. Throughout history we will acknowledge that there have always been debates about the limits and degrees of freedom that vary with time and social rituals and types; the scope of this debate has focused on human slavery. And once in freedom of expression and opinion, and in other times freedom of religion, etc. It is worth noting that no thinker in history has accepted the unconditional freedom and the major controversy over boundaries. And the freedom to do so, which in many cases has been a pretext for law enforcement, and many have been given the freedom to do some homework. They refused and some advocated for freedom and ignored many rights of the people and society, so the debate over freedom has always been about freedom.The Constitution of the Islamic Republic of Iran and the Islamic Republic of Pakistan are similar in many respects because of their close ties and united religious roots. One of these parallels is freedom as one of the most prominent citizenship rights. The main question of this study is to compare the constitution of Iran and Pakistan with the comparative study of the importance of this issue and to compare the weaknesses and strengths of these two countries in comparison with the laws of the two countries.

This research is a descriptive - comparative study and the method of collecting information through library method is obtained by downloading legal and legal software and authentic books. The authors, after extracting the contents and comparing the bulletins collected in the fundamental rights of the Islamic Republic of Iran and the Republic of Pakistan, determined the extent of freedom in the two countries of Iran and Pakistan and the extent of their similarities and differences.

One of the most important issues in society is the issue of freedom and its importance to the extent that it is addressed in the constitution of most countries. The constitution of the Islamic Republic of Iran and the Republic of Pakistan have also taken a special look at the issue of freedom as one of the basic needs of society, and this has been well reflected in the constitution of these two countries. The constitution of the Islamic Republic of Iran has considered the issue of freedom in various respects and has addressed several aspects of the constitution in a number of discussions on the constitution of the Islamic Republic of Iran with regard to freedom. Freedom of parties and associations, freedom of assembly and march, freedom of choice of religion, freedom of religious minorities, freedom of kin and tribal freedom of thought, freedom of the press, freedom of Islamic freedom The constitution has been discussed in detail and its scope has been specified in addition to the Constitution of the Islamic Republic of Iran, and the Constitution of the Republic of Pakistan has explicitly considered and specified its scope and scope. What is certain, however, is that both the Islamic Republic of Iran and Pakistan, despite their keen attention to the issue of liberty, have in no way denied freedom unconditionally and, along with this important point, set the boundaries of freedom. So as not to disturb other people in society.

In a comparative study of freedom in Iranian and Pakistani law, we came to the conclusion that the constitution of Iran and Pakistan in various respects, including freedom of parties and peoples, freedom of assembly and march, freedom to choose a job, and related freedoms. Religious minorities, tribal freedoms, freedom of the press, freedom of assembly, the foundations of freedom in Islam are very close to one another, and the two countries have not considered freedom as absolute and unconditional. Various point to the fundamental point that freedom is to the extent that it is not contrary to the rights of others. But the origin of this must be traced back to the teachings of Islam and its neighborliness, as both the Islamic Republic of Iran and Pakistan have based their rule on being Islamic, and Islam has emphasized freedom in its aspect. Different countries have never considered freedom absolute and on the other hand, due to the proximity of the two countries of the Islamic Republic of Iran and the Republic of Pakistan, the effects of these two countries have been great.

In tenth century, at the same time as Iran, Persian language and literature flourished in India and Kashmir, and perhaps the Persian literature flourished in India more than Iran. Moreover, kings who were really fond of literature supported the poetry and Persian language. The Persian language was replaced by Sanskrit since the time of Shah Zain al-Abedin Shahmiri in the Gurkani period in Kashmir. During this brilliant period, many works were dedicated to Persian poetry and literature in India and Kashmir, and even a style called "Indian Style" was formed. Muslim governments played a major role in the development of culture, especially Persian art and literature in India, and Iranian poets regarded India as their second home. The golden age of Persian poets dates back to India's Gurkani period (Salimi, 1372: 128). This period coincides with the Safavid era in Iran. During this period, however, the poetry market was booming in the court of the Gurkani, the Safavid kings paid no attention to it (Nafisi, 1363: 1/352).The most brilliant period of Gurkani reign in terms of political power and the development of Persian culture and literature in India was the era of Jalaluddin Akbarshah (963-1014 AH). He was at the height of the promotion of Persian poetry and the cultivation of poets that none of the kings of Iran or India could achieve that (Safa, 1999, Vol. 5, Section 1: 455). The result of this political and cultural situation is the growth of poets such as Sheikh Ya'qub al-Sarfi who have created many works in literary-historical areas, and other subjects of Islamic culture.

The present article attempts to analyze Maghazi-al-Nabi, written by Sarfi Kashmiri, using a descriptive-analytical method. The researcher while briefly explaining the style of “writing Maghazi” introduces Sarfi and analyzes the structure of this work. Furthermore, he has also analyzed the narrative of the Prophet's life and detailed the specific features of this work. 

Sheikh Ya'qub, under the pseudonym of Sarfi, was one of the most knowledgeable and respected people of his era in India, and he was born in 928 AH. (1521 AD) (Erfani, 1335: 143).Accompanied with hagiographers and with rich philosophical, mystical, moral works and, his unique poems, Sarfi was able to find his position among the greatest mystics and most distinguished scholars of Jalaluddin Muhammad Akbar's era. According to Abd-al-Qader Bada'uni in Muntakhab-ut-Tawarikh (Selection of Chronicles) both King Homayun and King Akbar respected him and firmly believed in him (Bada'uni, 1869: 3/142).Most of the authors who have written about Sarfi primarily consider him an intelligent scholar and believe that being just known as a poet was a trivial position for him (including: ibid 911; Sadiq ibid, 409) and generally, in poetry, his contemporary poets referred to him in order to solve the ambiguity of their poems and literary puzzles (Ghaffarava, 1390: 196). Sarfi is the first poet of Kashmir who has written against Nizami Ganjavi’s poem, Khamsa or Panj Ganj (Five Treasures) (Tiko, Ibid: 8). the poems in his Khamsa are as follows: Moslek-al-Akhyar against which is Makhzan-al-Asrar ('The Treasury or Storehouse ofMysteries), wamaq o azra(993 AH) against which is Khosrow o Shirin, Leyli o Majnun(998 AH), against which is Leyli o Majnun, Maghazi-al-Nabi against which is Eskandar-Nâmeh  and Maghamate morshed (1000AH).The word ‘Maghazi’ is taken from the root ‘Ghazv’ and ‘Al-Ghazv’ means warfare and conflict (Raghab Isfahani, 1412 AH: 606 and Tariihi, 1416 AH, vol 1: 315).  In fact, the word ‘Ghazveh’ refers to the wars of the Prophet's era, which were carried out by his command. ‘Maghazi’ is the plural of ‘Maghzi’ or ‘Maghza’ and is the name of a place where all wars take place there (Farahidi, 1409 AH, vol 4: 439-440). Indeed, according to some contemporary experts, "the earliest studies of the life of the Prophet Muhammad are called ‘Maghazi’ (Al-Douri, 2007: 19 and 53).The word ‘Maghazi’ has both general and specific meaning. In general sense, it is synonymous with ‘Sireh,’ (the Prophet’s lifestyle) and in a specific sense it includes the history of the wars of the Prophet of Islam" (Moradi Nasab, 2003: 28). The importance and necessity of writing Maghazi, in addition to recording and narrating an important historical event can also be clearly seen in the words of the infallible leaders (Imams).Analyzing the existing manuscripts of the Maghazi al-Nabi indicates that this work is not limited to the life of the Prophet and has been composed of numerous discussions. In general, they can be divided to seven categories as follows: The life of the Prophet, the life and thoughts of the poet, the foundations of mysticism and Sufism, the praise of the ancestors of Sufism, the praise of God and the praise of the Prophet has led to the publication of this book and other themes.The historical and literary features of the above-mentioned work can be summarized in five categories of ‘documentary’, ‘analytical’, ‘detail-oriented approach, ‘applying narrative techniques,’ and ‘reflecting the poet's beliefs and thoughts in the context of history.’

In response to the question, what are the components of the "Maghazi" as a "historical poetic work?” The research indicates that the poet, like a historian researcher, has set his poetic history based on documentations, and he cites from "Ruza al-Ahab" and "Sahih Bukhari" as the main sources of the research. The poet's technique used in the arrangement of the contents is based on the "History of Houliat” and the life of the Prophet, which is a kind of narrative version of "poetic writing." In addition to elaborating on history, Sarfi has also analyzed the events and incidents and the grounds for waging the wars in narrating the history of the Prophet’s life.In response to the second question that what narratology method does Sarfi use in narrating the history of Prophet? The poet has mentioned all of the events of the Prophet's life, unlike the title of the book ‘Maghazi.’ A detailed statistical analysis shows that more than 69 percent of the book's content is dedicated to the life and wars of the Prophet from which the Prophet’s pre-birth narratives are 2.6 percent, infanthood to childhood 5 percent, adulthood to Besat (Prophetic mission) 1.7 percent, Besat to Hejrat (Prophet’s migration from Mecca to Medina) 12.6 percent, The first year of Hejrat to the fourth year of Hejrat totaling 28.2 percent, the fifth year of Hejrat to the eighth year of Hejrat is 34.1 percent and the ninth year of Hejrat to the eleventh year of Hejrat is 15.8 percent, and the rest is dedicated to the praise of God, the life and beliefs of the poet, etc. In Maghazi the poetic imagination and illustration is based on literary tradition and there is no particular innovation in it, for its purpose is the poetic narration of the Prophet’s life in simple language. Sarfi’s poetic history is partly influenced by the Shiite thoughts, and it commemorates Imam Ali and all infallible Imams. Due to the poet’s Sufi mentality, the reader is likely to witness Sufi thoughts in the text.

In the nineteenth century, some Muslim scholars experienced the apparent contradiction between science and religion. To resolve this problem, they turned to the scientific interpretation of Qur'anic verses and teachings. They attempted to quantify Qur'anic teachings such as revelation, jinn, and miracle etc. according to scientific standards. Some even came to deny and justify these teachings, because they (teachings) weren't proven through experience and sense. At the same time, Mirza Ghulam Ahmad Qadiani claimed prophethood and to prove his prophethood he claimed to receive revelations and to have contact with the God and the unseen world. To further prove his claim, he used to report about earthquakes, diseases and plagues, etc., but these were natural disasters and therefore couldn't be considered as the miracles of Ghulam Ahmad. So, after him, the successors and commentators of Qadianiyah came to justify verses from the Qur'an that signified the miracles of the divine prophets and thus tried to put the miracles claimed by Ghulam Ahmad in line with prophets' miracles.In light of these findings, the present study seeks to answer the following questions: How has modern science influenced Qadianiyah commentators in the interpretation of the Quran? Which verses have they interpreted with the method of scientific interpretation? What is their most important goal of the scientific interpretation of the verses of the Qur'an? When we find the answers to these questions, we will analyze and critique the arguments and interpretations of the Qadianiyah commentators so that the ignorant will not be influenced by their misinterpretations and fallacies, and the path will be clear for the seekers of truth and guidance.

One of the methods of interpreting the Qur'an is to use modern science. Interpretation means lifting the veil from something and in the case of the Qur'an, discerning and uncovering the meaning of difficult words and the purpose of a verse. science here denotes to empirical science. A science that examines the authenticity or inaccuracy of theories and laws related to nature. The purpose of scientific interpretation of Qur'an is to explain Qur'anic verses by using empirical science. Muslim scholars have opposed or agreed to the interpretation of the Qur'anic verses by empirical science and have provided specific definitions (such as adaptation, scientific interpretation, extraction of knowledge from the Qur'an, the implementation of sciences, and the application of sciences to the Qur'an). (Rezai Isfahani, 274, 1375)The view of the commentators about the scientific method is divided into three types:First: Proponents; A large number of prominent commentators advocates the scientific interpretation of the Qur'an. Avicenna, Abu Hamed Ghazali, Allama Tabarsi, Fakhr al-Din al-Razi, Ibn Abi al-Fadlal al-Morsi, Badr al-Din az-Zarkashi, Jalal al-Din al-Suyuti, Mohammed Baqir al-Majlisi, Mulla Sadra, and Tantawy, etc. are considered the proponents of scientific interpretation of Qur'an. (Ibid, 309, 1375)
Second: Opponents; Abu Ishaq al-Shatibi, Sheikh Mahmoud Shaltout, Al-Dahabi, etc. are the opponents of the scientific interpretation method. (Ibid, 325, 1375)Third: Detail oriented proponents in scientific interpretation; Jamal al-Din Asad Abadi, Muhammad Qutb, Rashid Reza, Mohammad Mostafa al-Maraghi, Muhammad Hossein Tabatabai, Muhammad Hadi Ma'rifat, Nasir Makarim Shirazi, Ja'far sobhani, and others are from this category. (Ibid, 327-347, 1375)Each of these scholars has established the conditions for accepting or rejecting the scientific interpretation of the Qur'an.This research has been written with a descriptive-analytical method and technically it's based on library research. At first, the data has been collected from first-hand sources, then described, analyzed, and criticized, and finally presented as a scientific report.

The Qadiani movement was founded in 1889 by Mirza Ghulam Ahmad Qadiani in Ludhiana, India. Ghulam Ahmad claimed to be the Messiah, Mahdi, Reformist, and a subordinate Prophet of the Prophet Muhammad.After his death, Nur al-Din was elected as the first caliph. Nur al-Din died in 1914.After him, the followers of the congregation disagreed among themselves on Khilafat issue and were divided into two groups: the Ahmadiyya Muslim Community and the Ahmadiyya Islamic Lahore Association. Bashir al-Din, son of Ghulam Ahmad was sworn in as the second caliph of the Qadiani group and Mawlawi Mohammad Ali was elected as the emir of the Lahori group.Ghulam Ahmad interpreted some of the Qur'anic verses. The Qadianis compiled his quotations in line with Qur'anic verses in a collection called "Tafsir" in four volumes that got published by Idara-e-Musannifeen Rabwah, Pakistan. This Tafsir attempts to interpret the verses according to the state of their time. To document his ideas and thoughts, he interprets some verses according to his personal views and criticizes and rejects the views of his opponents. According to him the secret of success and happiness in both worlds lies in acting upon his seerah. He presents inappropriate interpretation of the Qur'anic verses. (Muhammad Imran, 104, 2016) For example: Surah Takwir verse 4 (وإذا العشار عطلت) says: "And when the pregnant camels shall be neglected”. According to his interpretation, this verse talks about trains. (Qadiani, Bita/4, 540)Surah Takwir verse 6 (وإذا البحار سجرت) says: "And when the seas boil over”. He interprets this verse as when agriculture will grow well. (Qadiani, Bita/4,544)Qadiani compiled the commentary lectures of Hakim Nur al-Din in four volumes and named it "Haqaiq al-Furqan". In this commentary, Nur al-Din at first summarizes the verses, then translates and interprets the verses. He uses his own opinions, observations and kashf in the interpretation of Qur'anic verses. (Muhammad Imran, 156, 2016) For example:Surah Al-Baqarah verse 72 says: " And [recall] when you slew a man and disputed over it, but Allah was to bring out that which you were concealing. According to the interpretation of Noor-ud-din a Jewish woman killed a Muslim woman and the Muslim woman showed her killer before dying, after that the order of her execution was issued. (Noor ud-din, Bita/1, 174)The second caliph Mirza Bashir al-Din wrote a 10-volume commentary and named it "Tafsir al-Kabir". He also wrote a translation of the Qur'an along with interpretive notes known as "Tafsir al-Sagheer". He has translated the verse 29, Surah Maryam, "So she pointed to him. They said, "How can we speak to one who is in the cradle a child?", as "So she pointed to him. They said, "How can we speak to one who was a child in cradle until yesterday". (Bashir ud-din, 193, 2004/5)Commentators of Lahori group such as Muhammad Ali and Basharat Ahmad have tried to justified the miracles of the prophets in their interpretations. Muhammad Ali in the interpretation of the miracles of Jesus used the metaphor "Al-Tair" and he believed that Al-Tair referred to those people who had separated themselves from worldly desires. According to him, verse 49 Surah Ali 'Imran delivers the meaning of spiritual healing and not physical illness. Likewise, واحی الموت"" means spiritual resurrection. (Lahori, 14, 1922).

The most important purpose of Ghulam Ahmad and his followers is to prove Ghulam Ahmad's claims. They have sought and used various ways and methods to achieve this goal. One of the ways is the employment of modern science. Ghulam Ahmad and his followers have used this methodology in interpreting the verses. They have furthered the discussion of scientific interpretation in line with verses concerning to the miracles of the prophets. They somehow tried to justify and interpret the miracles. Sometimes, they used to see the Zahir of Qur'an as metaphorical and other times as Kashf. They even tried to show unusual phenomenon as ordinary events just to prevent the controversies about the claims of Ghulam Ahmad. But there are many proofs in the Qur'an that Allah helps his messengers in various ways, one of which is the power of miracles and unusual phenomenon given to the prophets. There is no reason to transmit these miracles and extraordinary phenomenon esoterically. According to Syed ahmad khan's view, the commentators from Lahori school such as Muhammad Ali and Basharat have gotten influenced in scientific Research methodology.

In all the legal systems of the world, specific legal requirements have been developed for the purpose of overseeing various forms of financial education, and in some cases, non-compliance with those requirements has become a criminal aspect. In Iranian law, there is a rule called "possession" which is inspired by French civil law, which is based on the prohibition of unlawful possession and education without the legal authorization of wealth (Katouzian, 1374: 546).Another country that has put this principle into practice is India. In the legal system of India, the Law of Contracts, whose effectiveness is not covered by English law, has laid down general principles governing the performance of contracts, thereby preventing any contracting and having persons without legal or contractual cause It's done. The principle of prohibition of unjust possession in the Indian legal system often revolves around the Central Commodity and Customs Act (Amendment) of 1991, and in particular the Contract Law of 1872, in Articles 68 to 72, requiring state judges to deal with Regarding the type of case, the said materials base their proceedings on a case unless the case has a criminal record that is decided by a judge, depending on the type and quality of the offense (Madhu Sweta, 2018: 2).There are many parallels in the rule of law in Iranian and Indian law, the origin of which resembles that of the origin of the rule, which has emerged in the legal systems of European countries. Indian lawyers and lawyers in the early 18th century had no knowledge of unjust ownership, and later with the drafting of the Contract Law in 1872, the Indian legislator, following British law, made this principle part of his subject matter (Kothari, 2012 : 6).

In order to carry out this research and to obtain the results of the research, one of the common methods of comparative method has been considered and it has been tried to compare and compare the views of Indian and Iranian legal systems and in terms of information gathering method of this library research. And is used as a quotation for direct quotation or researcher's impression of the material as indirect quotation. Like all library studies, it has been used to study books and articles and to refer to related sites and resources.

Discusion:

In any legal and economic system, it has predicted certain means and means of acquiring property and the transfer of wealth from one asset to another and the distribution of public property, the nature of which is due to the law. This point, in addition to being the focus of Iranian lawmakers' attention, has been the focus of Article 1 of the Indian Contracts Act, which has made any use and conclusion of a contract contrary to the provisions of Article 1 of the Contract Law illegal. Providing appropriate mechanisms for the excellence of the legal systems of the two countries and removing legal deficiencies requires re-examining and evaluating the concept of unjust and unjust possession in the legal system of Iran and India. According to Article 72 of the Indian Contracts Act, if one pays a person other than the denier who he considers to be dignified, he can withhold the payment provided that his mistake is due to fact, not the law. . This is documented in Indian law as unjust possession, the source of civil liability for the recipient, which was also fully taken into consideration by the legislator in Article 302 of the Iranian Civil Code, which led to the legal establishment of "improper performance" in this system. Iranian lawmaker in Article 265 BC and Indian lawmaker in Article 70 Contract Laws on "No Tax Exemption" stipulate that when one person pays money without giving title to another, he shall prevail Religion has done so. In this description, when someone gives money to someone who is not in fact indebted to him, he will have the right to repay what he has paid rightly, citing the legal provisions of the two countries.

The failure of Iranian scholars to pay attention to the origin of the rule has led many of them to refer to the loss and wrongdoing of many other writings, and this view has led to fundamental contradictions and controversies in the analysis of the rule and its provisions. Is. Whereas the former originated in Roman law and the latter originated in the old French law of 1804, during which time French law enumerated the grounds of marriage and thereby invalidated "without cause" or "illegitimate". But today many legal systems in the world and even the new French law, based on its Roman origin, interpret unjust enrichment as ethical rules based on the principle of judicial justice. In fact, this approach has a supervisory approach to the law, as opposed to having a concept that is understood to be incompatible with the legal standards of the means of education, and has little effect on it because another interpretation of the entity of finance False in Islamic jurisprudence.While it is well known that the focus of the rule in question is on unjust possession and on the principle of justice, the author's assessment is that Islamic law scholars and scholars have long argued for justice in the field of contracts and civil lawsuits. It is found in many jurisprudential books that jurists have accepted the principle of justice as the jurisprudential rule, and its function is that, as the case may be, the regulatory effect of the law is occasioned by this legal effect. It can be a cancellation of the transaction and sometimes a lack of influence and legal order. But in criminal matters one can invoke the principle of unfair possession because although both of its rules are non-harmful, in criminal matters the first condition is criminal offense and the nullity of the documentary transaction is the principle. Justice (or acquiescence) if it is accepted as void, is not enough to prove the offense and punish the perpetrator. There are many examples that are perfectly legitimate in contract terms, but are manifestly unfair, such as renting bank accounts, manipulating prices in the commodity market, etc.Although the legal systems of India and Iran, in compliance with other legal systems, have provided a good opportunity to expand the rule of fairness in the courts, but in the Indian criminal law on the basis that Indian jurists, "Compensation" is considered a form of contractual and non-criminal matter, a form of intimidation, as it has to be distinguished between damage to persons and damage to public property; Because these crimes result in disruptions to the normal process of society. Therefore, a crime which has two of the above mentioned dignities will result in an increase in the punishment. The Indian legislator considers the punishments to be a form of compensation, but it seems essential that the principle of non-compliance with the prohibition on unjust possession be found, and that the general aspect of the offense should also be addressed by the Supreme Court and the authorities. The Indian judiciary is considered to be a progressive author of the Iranian legislative procedure and it is suggested that the Indian legislator also follow the Iranian legislative procedure.

 Literature didactic are writings that aim to teach something to the reader or audience, so the definition of all religious, moral, theological, critical, social, political, scientific writings, teachings and even texts that teach the branch of science, technology or skills They are educational literature.In general, it can be said that every work of art gives a lesson to its reader or audience, and therefore it is a teacher. In expressing the functions of literature, it should be said that the functionalist approach is based on utilitarianism.This means that everything a person does is for the benefit of his life, and literature will last as long as it is useful to the individual or society and meets part of their needs. He paid attention to its various divisions, for example, functions are sometimes obvious and sometimes hidden.Paying attention to the obvious functions, which usually appear as direct functions, should not neglect our attention to the indirect functions of literature. Teaching ethics and culture is one of the functions of literature. To the extent that some have considered it the main function of literature;Of course, its moral function has been more prominent in classical Persian literature, but in the contemporary period, due to changing circumstances, newer expectations and newer opportunities have been provided to educational literature (cf. Razi, 2012: 109) The main purpose of this article is to show the role and position of educational literature in the poetry of Ghani Keshmiri and Shapour Tehrani. In his poetry, all Indian poets have more or less dealt with educational themes and have referred to issues such as world instability, falsehood, jealousy, arrogance, and so on. In this study, the educational themes of Shapoor Tehrani's poetry and Ghani Keshmiri's poetry have been studied critically and wisely. The main question of the research is to what extent and how have Ghani Kashmiri and Shapoor Tehrani expressed moral and educational teachings in their works?

Research Methodology This research is generally descriptive and analytical. A library tool was used to collect the information.

 In this study the components of educational literature are divided into three categories: educational-mystical, preacher-ethical and philosophical. Ethics is considered to be one of the essential pillars of education. "In the past, man was trained to have moral virtues in him as a temper and queen" (Motahhari, 1364: 13). Therefore, ethics is a set of sensual possessions. That is one of the fruits of education, according to which education is considered to be the result of ethics. "Ethics itself is a kind of upbringing, upbringing brings up the concept of nurturing, it has an absolute meaning, but it is a kind of sanctity embedded in it" (Ibid: 61). In Shapoor Tehrani's poetry, the polite doctrine includes: Satisfaction, hypocrisy, avoidance of greed, error avoidance, loneliness, silence and inactivity, call to consciousness, avoidance of sin, avoidance of malice, avoidance. Talking in vain, avoiding harassment. In Keshmiri's rich poetry, ethical themes include: contentment, heartbreak, avoidance of hypocrisy, rebellion, temperance, humility, humility, speaking out against the enemy and his deceit, silence. Humiliation, religiosity, trust, avoidance of sin, avoidance of persecution. The result is that both Ghani Keshmiri and Shapoor Tehrani have devised their own ethical themes around commonalities. Mystical poetry cannot be studied without considering its doctrinal aspects, and the mixing of these two types is obvious due to their nature and purpose. Teaching-mystical poetry is a large part of our mystical literary heritage, in which the poet's first intention is education with pleasure (Zarqani, 2009: 96).  In Shapur Tehrani's poetry, mystical themes include: Ehsan, purity of soul and affection, and in Kashmiri's rich poetry, mystical themes include: Ehsan, purity of soul.  In Shapoor Tehrani's poetry philosophical themes include: Complaining about time, passing life, opportunity deprivation, disbelief and neglect of the world and avoiding neglect and in Keshmir's rich poems philosophical themes include: disbelief in the world, deprivation of opportunity and transience.

 Studying the rich poetry of Keshmiri and Shapur Tehrani, it became clear that the educational foundations of their poetry have been very effective in promoting virtues and avoiding moral vices, especially that the poets of this period have been able to explain the causes of moral illness through simple poetic and linguistic and expressive methods. To discuss. Set moral aspirations as a beacon for people's lives and learn the ways and customs of social customs. They have never neglected the artistic, linguistic, and literary aspects of poetry to express their moral content; in other words, while paying attention to the artistic aspects of poetry, they have expressed their moral messages and never overshadowed their art in various ways; The artistic and linguistic abilities of their poems are to such an extent that the audience is never overwhelmed by their teachings and practices, and thus have succeeded indirectly in teaching. The language of these two poets is confronted with social corruption, especially hypocrisy, bitterness, and directness. The teaching content of Shapoor Tehrani and Ghani Keshmiri poetry fall into three general categories of philosophical, mystical, and ethical themes; both poets have been able to convey their intended meanings through the use of literary and influential literary techniques and through the use of influential literary techniques. Of course, Shapoor Tehrani has more frequency in the three categories of ethical themes (54%), mystical themes (71%) and philosophical themes (53%) than Ghani Keshmiri. The frequency and frequency of each in the Keshmir rich court are ethical themes (46%), mystical themes (29%) and philosophical themes (47%).

Based on the text of the Holy Quran (Haj: 17), Zoroastrianism is a monotheistic religion, and its followers are considered Ahl al-Kitab. Zoroastrianism was the religion of the majority of Iran plateau residents until 622 AD (when Muslim Arabs attacked Iran). After the arrival of newly-converted Arabs, based on the political and cultural necessities of the time, Zoroastrians had to accept the new dominant religion. Otherwise, they had to pay Jizya or be killed, and some of them were forced to immigrate. Some of the immigration stories are written in Islamic texts; some other were later written in the form of legends or myths during modern centuries. One of them which is nowadays available as a book is Qissa-i Sanjan. In this story, the immigration story of some Zoroastrians is narrated who immigrated to India, in several phases. The present study focuses on the religious concepts of this book of poetry. The Zoroastrians immigration to India has a time index and a place index, therefore, it is necessary to study the conflicts created by the cultural effects of time and place on both countries. The questions of the researchers are as follows: how much overlap exists in Qissa-i Sanjan narratives with the major concepts of Zoroastrianism? Also, what is the effect of the dominant culture of the book’s composition time and place on its content and narration style? The purpose of the study is recognizing and comparing the Zoroastrianism religious concepts mentioned in this book with the reality of Zoroastrianism. Moreover,this study investigates the India’s dominant cultural effects while this book ofpoetry was being composed considering the narration style.

The preliminary studying of the book, as the research main core, was the aim of the authors. However, other Zoroastrian and historical texts were taken into consideration in order to compare the religious rituals, historical information, and various religious impressions. The authors of the present study have divided the Qissa-i Sanjan (Razi edition, 1350) into ten sections and have marked each section with the help of Abjad letters from A to Z. in this way, the poem lines are recognizable by two indexes: Abjad letters and numbers, for referencing. For instance, the twelfth line of the fourth section of the book is referenced as (Bahman Qighobad, 1350: d: 12) in the footnote of the same page after writing the line of the poetry itself.

After the seizure of Iran by Muslims, Iranian Zoroastrians had to accept the conquerors’ religion, otherwise, they had to pay Jizya or be killed. Some of them decided to leave Iran. They had to immigrate to other places especially India. Qissa-i Sanjan narrates the story of such immigration to India. This book of poetry is composed based on an old story narrated by Dastoori Dana almost 1000 years since the beginning of the immigration in 1600 AD. The significance of this story is the Zoroastrian religious concepts narrated in a remote place after thousands of years. Bahman Qighobad, the composer of this book of poetry, has numerously mentioned the words God and Yazdan meaning the same; the words Ahooreh, Ahoora, and even Mazda are not used. However, the word God means owner, king, etc. in Pahlavi literature; Iranian Muslims used the word God instead of Allah, but Zoroastrians never used God instead of Ahoora Mazda. Even in one of the lines, Izad is described as Subhan which introduces a new outlook. Also, in some lines of the book, the composer refers to the supreme position of mankind as the Head of Creation; in Zoroastrian texts, it rarely happens. Therefore, such diction can show the co-life of Indian Muslims with Zoroastrians. In this story, having arrived in India, the Zoroastrians visit the Indian ruler, Jadirana. There, an old Mubad explains about the Zoroastrian philosophical and religious foundations and talks of the importance of cows, water, and fire; in the next lines, he talks of worshiping water, fire, cows, sun, and moonlight. Here, one can observe the similarity between worshipping cows in India and worshipping or respecting cows in this book of poetry which could be rooted in Indian Zoroastrian belief changes. The composer, while narrating the transfer of Bahram fire from Basandeh to Nosari, mentions that it happened at the time of Sadeh celebration. The composer believes that this celebration was performed in Azar day of Azar month, but this celebration is performed in Aban day of Bahman month. This date change is thought-provoking and remains a mystery to the authors. Another important issue is not mentioning the rituals of Zoroastrian burial ceremonies; they are not even mentioned by the old Dastoor while talking to Jadirana. However, it seems necessary to establish a Dakhmeh after arriving in India. It is shocking that the composer of Qissa-i Sanjan has never talked of this significant Zoroastrian ritual. 

During the first days of emergence of Islam in Iran, Zoroastrians tried to revise many of their texts to change some parts based on Islamic texts in order not to be misused by Sassanid opportunist clergymen. Qissa-i Sanjan is not an exception, it has tried to make Zoroastrianism close to Islam. This book, considering the immigration of Zoroastrians to India, enjoys new religious concepts which are the results of places changes by Indian cultural indexes and time changes by their own society’s domestic indexes and the co-life with the newly-spread community of Muslims. Therefore, this story cannot contain new ideas about Sassanid Zoroastrianism: this story, instead, is a mixture of time and place effects of its own era.

Abu Rayhan Biruni is known to be a distinguished scientist and also a philosopher; the reason is that his practical style was based on meticulous observation, and rational reasoning. While in rhetorical thought any kind of reasoning, analysis, and judgment in science were forbidden, and the thinkers only quoted (ideas) from different sciences, Biruni opposed this current trend of only quoting and in his well-known works such as Fi Tahghigh Malel Hend (Research on India), Jamahir, and Asarol Baghieh (Remaining Works), writes about methodology, and choice of better opinions from among all of them, and brings reasons that this method is unique and unprecedented. There exist signs and reasons proving that Biruni's view point and methodology in two of his books namely in Asarol Baghieh, and Fi Tahghigh Malel Hend, are unique to that day.The current research attempts to answer the question: what similarities/differences exist between Biruni's thoughts and his definition and interpretation of science in the two books Asarol Baghieh, and in Fi Tahghigh Malel Hend, and in the rest of his books? What connection exists between Biruni's scientific and political stance with the books  Fi Tahghigh Malel Hend, and Asarol Baghieh? The assumptions of the research are that to know India's history and to introduce it better, Biruni adopts the method of identification with the Indian people. The research proves that the method had been used in Biruni's previous works too. Since Biruni had been familiar with Greek philosophical schools and its rational method of reasoning, his books possess cohesion and are systematic.

The current research methodology is based on explication-analysis and attempts to discover the details and historical significances of the two books Fi Tahghigh Malel Hend, and Asarol Baghieh. Details and witnesses show that though Biruni's approach in Natural Sciences, Mathematics, and Experimental Sciences, is based on observation, induction, and reasoning, in Fi Tahghigh Malel Hend, and Asarol Baghieh his approach is somewhat cautious and rather prejudiced. In these works Biruni uses the method of identification which is currently very influential in humanities.

 The main aim of the current research is study of methodology of the two books Asarol Baghieh, and Fi Tahghigh Malel Hend. The topic of Asarol Baghieh is comparative study of calendars of different cultures and civilizations, in connection with mathematics, astrology, history, and religions. Writing of Asarol Baghieh was finished in 1012 A.D. and is among his first works that was published by the court of Ghabous in Gorgan while he was at the age of twenty. He explains the science of genealogy as: I named these family trees to highlight how people treat each other with prejudice whether in love towards those whom they like or hatred towards those whom they hate, thus their judgments become affected by their prejudice." (Biruni, 1984, 64). The similarity between the two books lies in their methodology which is exact observation and experiment. This feature is very visible and documented in his works. On the other side there are inhomogeneous phrases and sentences which are not harmonious with the total rational methodology of the work. First, in some parts of the two books there exist the words our enemies; in the section about the definition of the foghaha or clergy is written: "If foghaha (clergy) claim religious daytime is different from what common people regard as daytime, this difference is merely a difference of words which is unfamiliar to them, in the Qoran verse there is no hint of beginning or end of day; after our enemies accept our meaning of the term, in case there be any difference, we ignore the difference" (Biruni, 1944:7). About meridian is written: If our enemies do not know such issues, or if they pretend foolishness, it is inevitable for them to accept that the first meridian is six hours and the other meridian is also six hours, thus they cannot refuse this point." (ibid,9). This approach is very dominant in Fi Tahghigh Malel Hend, but the difference lies in the fact that his approach or view towards "I", "the other", "we", and "they" is very much understandable. Biruni accompanied Soltan Mahmoud Ghaznavi to India and after Mahmoud's attack to India, Biruni compiled all his observations and studies of India in Fi Tahghigh Malel Hend. In the book Biruni names the Indians as "they", or "them"and names Muslims as "we", or "us"; however this point is not considered as Biruni's inferior view towards the Indians, as Edward Saeed believes to be so. (Saeed, 2004:24). Nevertheless, while describing Indians, Biruni's view towards them is sympathetic and realistic.(Nasaj, 2013:79). In the second chapter of the book, Indians' view of God is studied, and this includes both the higher casts' view and the common people view: " After studying the higher casts' view of God, we study the common people's views of God which are very different and they stick firmly to their views" (Biruni, 1958:32). This view is currently noticed in ethnology.

Abu Rayhan Biruni is among the well-known figures of science, culture, and civilization in the 10th century A.D. The distinguishing feature in his studies is his rational approach towards science and history and not becoming entrapped in prejudice. Thus, his methodology and specific approach of analysis of scientific data is tangibly visible; he himself mentions this approach in different parts of his works. Though Biruni's methodology is based on scientific observation, data gathering, and induction, there are signs that show in the two books,  Asarol Baghieh, and Fi Tahghigh Malel Hend, and in his studies of history, and rhetoric, he tries to keep balance and even sometimes gets prejudiced in answering those whom he calls enemies. In announcing news, he merely quotes them and sometimes he prefers to explain events through recourse to divinity and Holy Qoran verses, nevertheless, in Natural Sciences, especially in astrology and mathematics, his approach and reasoning is totally rational. Biruni's approach in Fi Tahghigh Malel Hend is sympathetic and based on identification. The approach which is nowadays applied in hermeneutics, by Dilthey followers,  and by Max Weber, was previously first used by Biruni. Biruni's methodology of distinguishing  "our selves" and "others" and applying it in study of the history of Indians and other non- muslim nations helped him to clarify his studies and findings. The approach was later on applied by other chroniclers.

Sheikh Abolfaiz ibn-e- Mubarak (954 -1004 A.D.) whose pen name is Faizi was one of the greatest poets of the tenth century A.H. and the poet laureate of the court of the Akbar. Some have called him an atheist and his book full of blasphemy but he had a deep look about religion and was fully aware of mystical teachings and hated bigotry and his Divan is a treasure of mystical issues. There was no research on the mystical approaches of Faizi so his poetry needed to be studied to reveal the influence of mystical schools on his poetry and his artistic style. In this study, we have shown which mystical ideas are most reflected in his Divan and how was his approach to mystical thoughts and what effect did social and political developments have on his mystical thoughts.

This study has been carried out in the descriptive-analytical and content analysis methods. In this method the messages of all the verses of Faizi’s Divan have been examined and the verses with mystical themes have been written on the sheets and at the same time, we have taken notes of relevant library resources and by describing, analyzing, and classifying the notes, we have come to new conclusions about Faizi's mystical approaches.

The mystical epic is a literary type in which the mystical concepts are discussed in an epic way. In the mystical epic, the mystic is a hero and the sensuality is a demon and the seven stages of love are like Haft Khan-e- Rostam. (Shamisa, 1991: 131-133) Faizi has interpreted mystical concepts by mixing allusion and other figures of speech as well as using glorious and epic language and has blended the elegance of mysticism and epic glory. He has likened himself to Rostam and the sensuality to demon and seven stages of love to Haft Khan-e Rostam. (Faizi, 1983: 10)Thoughts of "Malamatya", such as hatred of the cloak (Khargushi, 1999: 40) and avoiding knowledge and writing (Shafieiye Kadkani, 2007: 342) is reflected in his Divan. He has believed that focusing on books and compilations and appearance sciences prevented him from coming to the truth (Faizi, 1983: 126) and appearance books must be burned in the fire of love. (same: 335)Qalandari poetry is a poem that attacks social, religious and moral values and tries to propagate the anti-values. (Shafieiye Kadkani, 2007: 297) Faizi has also criticized many appearances of religion and has despised all virtual manifestations of religion. He has wished to melt the Kaaba chain and make an idol with it and install the strings of the Kaaba on his harp and play music in the mosque and destroy the Kaaba and attack the pilgrims and slaughter their camels and... because in his opinion all this is unrealistic. (Faizi, 1983: 468) With his artistic style he has shown the hypocritical contradictions of the sheikhs and the hermits and the preachers and ridicule them. To him, all religions are the same. "I follow a thousand religions," he has said. (same: 198)Shath" is an ecstatic and weird utterance which this is accompanied by the intensity of the excitement. (Abū Naṣr Sarrāj, 1914: 322) "Shath" usually has a contradiction and is a sign of unity with God and is accompanied by seemingly exaggerated claims. "Shath"is widely reflected in the Faizi’s poem. He has identified himself as God that has leaned on his Throne and the sky is a drop of his greatness and the universe is watching his glory. (Faizi, 1983: 28)One of the notable concepts in Faizi's poems is the praise and bow of the Sun, its light and its manifestations. The cause of this special praise, in addition to being influenced by the mystical tradition of the past, was the existence of "Din-e Ilahi" that “Akbar” has invented it and has sought to forge a unity between different religions and schools. In "Din-e Ilahi" or "Whole Peace" under the influence of “Hinduism”, “Zoroastrianism” and “Illuminationism” the Sun and its manifestations were bow.

This research, which examined the Faizi's Divan from a mystical point of view, found that: 1- Faizi was a very prominent poet, with deep thought, powerful imagination, strong language and extensive knowledge, who fully understood and reflected mystical subjects in his poetry and has flourished his poems. 2- Among the schools and mystical currents, he was more interested in Malamatiyya and Qalandariya and this tendency is reflected in his poetry and has made his poetry "Rendane" as he has hated the shallow hermits and the hypocritical Sufis and this hatred has made his poetry full of humor, irony, and ridicule for Sufi, ascetic, Sheikh, preacher and other religious and cultural taboos. 3- His mystical tendencies have influenced his language, expression and vocabulary and have directed his poetry and thus, methods such as humor, irony, breaking the norm, exaggeration, contradiction, epic tone and mystical interpretation have a high frequency in his poetry also subjects such as love, praise of wine and madness, blaming Wisdom and asceticism. 4- The intellectual and religious currents of the poet's day, especially "Din-e Ilahi", which sought treatment for religious differences, had a profound effect on his ideas, especially in the fields of pluralism, religious tolerance, Hatred of bigotry, inclination to the light, praise of the Sun and its manifestations.

The life condition of Indian settlers was distinct in the middle ages because the inhabitants of the Indian Subcontinent belonged to two separate castes. One social class benefited from full welfare every kind of scientific, cultural, economic advantages; while the other caste suffered greatly from lack of social facilities (Yari, 1389: 14). It was in such an unjust social condition that Islam entered this country, bringing the message of equality of all social classes and so paved the way to increase its influence and that of Arabic language. Some historians believe that traders in India made the Hindu’s familiarity with Islam and Arabic language possible. “Sahar Al Abdi is a prominent trader who travelled to the subcontinent in 23 H.A” (Iben Asir, v2, 1407: 444). By the passage of time, Islam had its deep effect on Hindu’s heart and thoughts before its capture by her conquerors. Thus, Islam enchanted the Hindus. “The rise of Islam and the conquest of Sindh by Muslims and their residence there paved the way for further contact and transaction with Indian settlers and consequently these settlers got connected to Islamic centers of science, culture, trade, and politics in the contemporary world in Baghdad and Damascus. Hence, Sindh became the point of connection of Islamic world with India” (Nehru, 1362: 285). Out of such scientific transactions and cultural relations an Islamic-Hindu culture emerged. The reflection of this hybrid culture in historical writings, paintings, coins, and classic movements has survived. Besides, these transactions increased Hindu’s enthusiasm to learn Arabic language; consequently, Arabic language developed in the subcontinent and there followed the founding of religious schools, writing books, and Islamic coining. The present research intends to express the historical background of the arrival of Arabic language in the subcontinent and Hindu’s familiarity with Islam and to study the quality of the influence of this language and its reflection in India and its various functions.

This study is based on a descriptive-inductive method in which, firstly, the precious sources are investigated to find out how Arabic language arrived in India, then, it will be discussed how this language was taught to the settlers of India and how it was reflected in Indian literature.  

The emergence of Arabic language was interlinked with the emergence of Islam as a universal religion. “The early familiarity of the settlers of India with the Arabs dates back to when Arab sailors for the first time entered Indian ports in pre-Islamic period. This was the first commercial contact of Arabs with the Hindus” (Ahmad, 1964: 57). After the arrival of Islam and the conversion of Hindus, reciting Quran was a praiseworthy practice for the new Muslims of the subcontinent and an essential part of their faith. Though they had no grasp of reciting Quran, their reciting was regarded as a religious practice connecting the reciter to God and made them God’s slave. Kaur observes, “the reciting of Quran was practiced in India generally in houses, mosques, and in various times of day or month individually or collectively, throughout the year. Thereby reciting Quran and performing religious tasks caused the Hindus to learn more easily reading and writing Arabic” (Kaur, 1990: 68). Joining Islam, Indian Muslims needed increasingly the learning of Arabic language.as a result, special schools were established to teach Arabic language in India. It is possible to comment concerning these schools that they “focused mainly on teaching moral precepts and principles, praying, reciting Quran, memorizing verses, explaining special rules of how to pray and worship. Consequently, Indian Muslims enjoyed a basic knowledge of Arabic language. Such religious lessons were presented in mosques or independent religious schools. At first teaching Arabic language was confined to religious instruction” (Ishaq, 1955: 25).   There existed in the subcontinent different schools for memorizing the Quran, instruction of religious tasks, Arabic grammar. Desai believes “the curriculum of these schools focused on grammar, literary texts, and religious texts in order to read and comprehend Arabic texts, especially The Quran. Speaking was ignored in these schools but some writing skills (insha) were taken into account” (Desai, 1978: 18). The teaching method became more advanced by the passage of time so that “these schools to teach Arabic more efficiently, in addition to religious instruction, they instructed grammar, syntax, and semantics” (Qutbuddin, 2007: 17). We should note “in the tenth century the first formal schools sere established in India and Sindh in cities such as Mansoore and Multan” (Ibid: 8) and in later decades “various schools were established in northern parts of India. These schools became independent of mosques and developed more by the last Moghul emperor Bahadorshah in 1857” (Rahman, 2000: 411). The curriculum of these schools “included classical Arabic texts such as Jalali’s Tafsir, Alfi Ibn Malek and Moalaghat .... In later years, some changes happened in this curriculum and it was in 15th century that the study of text was added to teaching language and in the 18th century religious and grammar texts were added to the curriculum. So, for the first time were included in teaching materials logical and philosophical texts and some secular courses such as mathematics and English language were presented (Qutbuddin, 2007: 8). It seems that Arabic language only had a religious identity, at first, in the subcontinent. Indian Muslims and later dynasties and other Islamic governments in Delhi employed this language. After the independence of India the separation of Pakistan and Bangladesh, Arabic language was used increasingly but its Islamic identity was preserved. The results of such instructions were reflected in various forms like Arabic words in Hindi language, Arabic-Islamic names, paintings, monuments, coins, and writing books in Arabic.

The arrival of Islam in India dates back to 7th century and consequently many Arabic words found their way in Hindi. These words, at first, were interlinked with religion and moral values. But in later centuries due to close contact of Arabs and Hindus more technical jargons were added to Hindu. The combination of Arabic and Hindi language was made possible in two ways: one, Arabs directly did it. Second, through Persian language. As a result of such transactions, some Indian writers managed to write books in Arabic. Arabic language, firstly, was used for religious purposes, but it was later used for other commercial, political, and cultural aims.

Certainly, “the revival of each old scientific and literary work is the same as finding the lost link connecting the essence of our literature to the chain of our spiritual and cultural life; it paves the road for conduction of research on cultural works, achieving literary and civil developments and carrying out research/discussion on the terminology, syntax and semantics, moreover, it provides us with the innovative way letting us recognise the creativity from repetition/tautology” (Kashani,1996: pp. 7-8) One of these works is “at-Tanzil” manuscript of Nasafi, a mystic of the seventh Hijri century, that with regard to the text appended to its beginning, in Ayatollah Maraashi Najafi Library, it is registered under the title of ‘Siraj al-Hidaya’ of Sayyed Jalal ad-Din Hussein Husseini Bukhar. The present paper has attempted to provide a short introduction Sayyed Jalal ad-Din Hussein Husseini Bukhari and Aziz ad-Din Nasafi, and then deals with the content and literary characteristics of this manuscript as a significant work of the ninth Hijri century and its value and importance.  The present study attempts to answer the following questions:Why has this work been registered under the title of Siraj al-Hidaya?Who is Aziz ad-Din Nasafi? And what are his works?Is this version Nasafi’s at-Tanzil?What are the intellectual, literary and linguistic characteristics of at-Tanzil?

The present work, employing a descriptive-analytical method, using library resources, and emphasizing the original work held by Ayatollah Marashi Najafi Library, firstly introduces the personal characteristics of Aziz ad-Din Nasafi and his works. Then, some apparent features of the manuscript, its table of contents provided, having about 20 parts, are introduced and the sections covered by each part are then dealt with.  Then, the stylistic features of the newly-found manuscript are examined and explained from intellectual, literary and linguistic standpoints using some examples extracted from the book itself.

At-Tanzil deals with the following issues:1. The body and soul 2. The world; 3. The heaven; 4. Unfortunately, this part doesn’t exist; 5. The prophet and the guardian; 6. The owner of the religion and truth; 7. The miracle and munificence; 8. The Heavenly Revelation and Inspiration; 9.The death and life; 10. The Hereafter; 11. The religion, Path, the truth of belief, Islam and beneficence; 12. Worshipping practices, their conditions and principles; 13. Transactions, their conditions and principles; 14. Practical behaviour and its conditions; 15. The Service, solitude and talk; 16. The Liberate and mature; 17. Piety; 18. Patience, appreciation and satisfaction; 19. This part is lost; 20. Conclusion (Salehi 2011: v. 41, pp. 16-18)Through this [educational] work, Aziz ad-Din Nasafi, using the question and answer method, and employing diverse mystical and philosophical terms such as the world of brevity and prolixity, exploration and manifestation, first essence, the obligatory and possible, the perfect and complementing man, reassured and Heavenly soul, religion, the path and the truth, the start and end point and etc. elaborates on the above-mentioned principles. Furthermore, Aziz ad-Din Nasafi has used several Quranic verses and narrative rhetorically, literary and as evidence and instances, and even he has provided his specific interpretations of some verses.The linguistic and stylistic characteristics of the past Persian eras are observed in this book; some characteristics of the book include brevity, prolixity, use of Arabic terms and some specific terms such as Lifah tree, Waq Tree, Kharatin, Boozineh, Nasnas, Yabrooh, Srandib, together with the high frequency of mystical and discourse terms, Quranic expressions, narratives, verses, omission of the verbs, the plurality of the main and secondary verbs, conformity of adjectives to nouns, the repeat of conjunctions, and etc., use of terms such as munificence, miracle, single eye, prophet and guardian, advent and unity, the event, heaven, invisible and evidence, superior and lower worlds, solitude and talk, population and relief and etc.

The manuscript of “at-Tanzil”, is a collection of 20 parts on important mystical issues.The book has employed the simple prose and some specific terms such as Lifah tree, Waq Tree, Kharatin, Talahab, Boozineh, Nasnas, Yabrooh, Srandib, together with mystical terms like munificence, miracle, manifestation, single eye, prophet and guardian, exploration and manifestation, advent and unity, immutable and mutable form, perfect and complementing man, invisible and evidence, superior and lower world, religion, path and truth, connection and disconnection, hearing, talk and solitude, satisfaction and surrender and etc. In terms of orthography, the book has some unique features belonging to its own time. Furthermore, Aziz ad-Din Nasafi has employed several verses and narratives rhetorically, literarily and as evidence and proofs. Providing some specific interpretations of some Quranic verses is an important characteristic of this book. Another feature of the work is offering some words of grand figures of Sufism, such as ‘Nothing is inside me but God’, ‘I am the Right’, ‘I am pure and of a high position’, and etc. having been used as evidence and examples. Moreover, this manuscript is a newly found work containing the story of the Elephant and the Blind, seen in the works of Sanaei, Attar, Molawi, and etc. and some works of Nasaafi. Besides, through the book, Aziz ad-Din Nasafi has elaborated on several important discourse issues using questions and answers and provided the intellectual problems of that time with solutions; thereby, such characteristics make the book an important resource for researchers.

The issue of economic interactions is one of the components of the reconstruction of the social history of human societies based on real evidence that has received attention since the middle of the twentieth century in research about changes in ancient social organizations. From the middle of the twentieth century onwards, efforts have been made to explain the cultural changes of the societies in the past in relation to their environmental resources from a processed-based evolutionary perspective )Steward, 1942: 337- 43(. These topics continued to expand and improve in the form of research about economic and social dynamics and social and economic relations of ancient societies) Polanyi, 1963: 30-45(. Influenced by new archaeological approaches, issues such as organization and scale of production and distribution, and cultural interactions were introduced to investigate the social and economic history of ancient societies )Costin, 1991: 1-55). In the course of cultural interactions between different regions in Southwest Asia, trade networks, mechanisms for the exchange of raw materials and handicrafts, and trans-regional relations emerged. Accordingly, people could travel between societies and exchange ideas. Additionally, political principles and central institutions were formed and the economic-social dynamics came about (Brumfiel and Earle, 1971: 1-9). Furthermore, the Iranian Plateau has also played an important role in the developments in the 3rd and 4th millennia B.C. in Southwest Asia (Tosi, Malek Shahmirzadi & Joyenda, 1992: 310-261).The cultural relations between Iran and its neighbors, including Mesopotamia and the Indian subcontinent, have existed for thousands of years. Relations between these regions have long been considered by researchers from different disciplines such as archeology, economics, history, politics, and culture and art (Majidzadeh, 1989: 150-152). The proximity of these civilizations encouraged many interactions. One of the most important fields that investigate these interactions is archeology, which can help reconstruct cultural and economic interactions and relations between the human settlements in the Iranian Plateau and the neighboring regions, by using various research instruments and patterns and by studying discovered cultural artifacts (Seyyed Sejjadi, 2001: 131-140). Most of these regions were known as one geographic region in the past. By looking at their past, we find that the third millennium B.C. was one of their most important periods. Among the most significant regions that had direct relations with their neighboring civilizations is Southeast Iran, with urban civilizations such as Shahr-e Sukhteh (the Burned City), Bampur, Yahya and Jiroft, which have been studied. Accordingly, the following questions can be raised:1. What has been the role of precious stones trade in the development of settlements in the southeastern part of the Iranian Plateau during the third millennium?2. How was precious stones trade done and how did it find its way to neighboring territories, especially Mesopotamia and the Indian subcontinent?The purpose of this study was to study part of this enormous economic system and the relations through trade between the settlements in southeastern Iran and the neighboring tribes, especially in Mesopotamia and the Indian subcontinent civilizations (i.e. Harappa, Mohenjo-Daro, and Baluchestan in Pakistan) during the third millennium B.C. This can be an important step in understanding the regional production system and commercial-cultural exchanges in the Iranian Plateau, given the special features of this region with its easily accessible enormous mines.

The present research is based on information obtained from archaeological explorations and studies on the subject of the study as well as library resources. The research data were collected using the descriptive-comparative study methodology, where similar and contemporaneous data were compared and analyzed to form a conclusion.

One of the most important factors that account for the growth and development of human civilizations has been the commercial relations between different peoples. These complex and dynamic relations, which comprise part of the productive activities of a community, are a vital part of any social and economic structure. Of the major trade items were precious stones (turquoise, soapstone and lazuli) that were widely used in the ancient world, especially in the third millennium B.C. (Jarrige and Meadow, 1980: 101). The greater bulk of the discovered stones are from different sites in Mesopotamia, Iran, and the sub-continent of India, which are all come from the eastern parts of Iran. For example, soapstone that was discovered in Mesopotamia, comes from Yahya Hill and Shahdad Hill in southeastern Iran. Another precious and important stone type is the lapis lazuli (Figure 1), which played a major role in the third millennium trades. Coming from Badakhshan mines (Maps 1 and 2), lapis lazuli stones have been discovered as finished and unfinished artifacts in Shahr-e Sukhteh (the Burned City), Shahdad and Mesopotamia.

As previously mentioned, the history of Iran's cultural relations with its neighbors, including Mesopotamia, India and Pakistan, goes back to prehistoric millennia. In the third millennium B.C., factors such as natural resources, natural evolution and population growth led to the emergence of urban communities in southeastern Iran, which led to creation of regional and trans-regional trade networks in order to meet their needs. Based on a typological comparison of cultural artifacts, it was revealed that the eastern regions in the Iranian Plateau had extensive relations with their neighboring regions in Mesopotamia, India (the Harappa and Mohenjo-Daro civilizations) and Pakistan (Baluchestan). It should be noted that relations between cultures, especially in the Bronze Age, is a complex topic, particularly when our research is limited to cultural artifacts such as pottery and mineral materials. To compensate for it, other cultural finds which have been obtained through archaeological explorations should be incorporated into the comparative view. The study describes the factors that contributed to formation of relations during the third millennium B.C., including most notably, the geographical proximity of the regions to each other and the need for goods, particularly minerals and raw materials. This led to the expansion of trade and cultural-artistic, economic, and even socio-political relations. As an example, the need for Badakhshan lapis lazuli stone was one of the most important reasons for developing relations in those communities.

In the first century AH, Muslims had two approaches to expansion of Islam in India. One is Cultural-propaganda approach that has been associated with interaction, discussion and communication to preach Islam and the other approach is militarism, attack and invasion. This study critiques and analyzes the second approach. At first, the Muslim expedition to India was briefly mentioned until the end of the Umayyad period. And then, it examines how Muslims treat the target community and evaluates their actions based on the principles of Islam by exemplification of Muslim actions.This study aims to elucidate the outcomes of the military approach in the expansion of Islam in India; and if the desired result was not achieved, what lies behind thereof? The point to consider is that Jihad is one of the commands and teachings of the Holy Qur’an to Muslims to confront the unbelievers and pagans.Jihad has certain rules and determined circumstances (Women, 90-91; Shaltout, 1991, 52; Nasiri, 2017, 128), and then, in order to be effective in advancing Islam, those circumstances must be carefully considered and acted upon. (Nahj al-Balaghah, Sermon 150, Rouhani, 1999, vol. 1, 117-118)In this article, the author has tried to examine the record and performance of Muslim rulers in the invasion to India. And then, the way of the Prophet (PBUH) and Islam principles regarding Jihad have been evaluated by matching this campaign with the orders of the Holy Qur’an to ratiocinate the failure of the military approach in the spreading Islam in India.The Muslim expedition to India commenced in 15 AH. Muslim rulers have been paying attention to this land ever since. (Blazeri, 1988, vol. 2, 602-614; Yaghoubi, 1992, vol. 2, 243-245) The purpose of this campaign was apparently to spread Islam there, but they really intended to spread Islam? Has the principles of Islam been followed to achieve the goal?This research seeks to answer the following questions:Which one of the Muslim rulers invaded India?How did the attackers treat the Indian people?Why did it not have successful and lasting results for spreading Islam in India?

This article has been compiled in a descriptive-analytical method. First, the Muslim expeditions to India are briefly described and then analyzed. Data collection was done using library resources and by studying historical sources, conquest and research and studies, and the required information have been extracted. This information has been criticized and analyzed by referring to the Holy Qur’an and the biography of the Prophet of Islam (PBUH).

The Muslims started invading India during the caliphate of Umar, but the simultaneous campaigns were not so successful until the reign of Walid bin Abdul Malik, the Umayyad caliph (Blazeri, 1958, vol. 2: 602-607). During the reign of Walid ibn Abdul Malik (86-96 AH), Hajjaj ibn Yusuf who was the ruler of Iraq, sent Muhammad ibn Qasim to India as an army commander. The Muslims conquered many cities up to the Kashmir border. (Ibn Athir, 2005, vol. 6: 2763-2765; Kufi, 2005: 241-242). Their purpose was apparently spreading Islam in India; but the real intention of the invaders was not based on Islamic teachings and the criteria of Jihad. The Holy Qur'an has ordered Jihad if the polytheists insist on inciting war, and has ordered Jihad to prevent oppression and defend the oppressed (Hajj, 39-40), and to administer justice (Women, 91, 75 and 29; Examiner, 8). The behavior of the Prophet (PBUH) has been based on these principles (Ibn Hisham, 2013, vol. 2, 188 and 205-207; Yaqubi, 2003, vol 1: 403). However, the Umayyad rulers pursued their own economic ambitions, and what they alleged reflected this fact. After conquering Sindh, Hajjaj expressed their joy at conquering India and gaining a lot of wealth there (Kofi, 2005: 91). After the conquest of Raur, "Hajjaj prostrated... and [said] I became the owner of all treasures and properties" (Kufi, 2005: 196-195). Muhammad ibn Qasim, in front of the Indian army, said to his own army: “We will seize their properties and their wives, and we will take a lot of booty” (Kufi, 2005: 175). Umayyad army massacred people for three days in Deybol; Then, they built a mosque there (Blazeri, 1958: 610; Ibn Athir, 2005, vol. 6: 2763). Hajjaj in a letter to Muhammad Qasim emphased to seize the treasures of Eror and Multan, and occupy India up to China; He writes: “... Kill anyone who disobeys Islam” (Kufi, 2005: 216-217). Junaid ibn Abd al-Rahman breach his promise and killed Jeyssieh, son of Daher, king of Sindh, who became a Muslim during the reign of Umar ibn Abd al-Aziz and he also deciet his brother and killed him. Thus, the misconduct of the Umayyad agents in India not only did not promote Islam there, but also led to a popular uprising against them and their expulsion from the occupied lands (Blazeri, 1958: 617-618; Ibn Athir, 2005, vol. 6: 2820-2821).

The Muslim expedition to India started in 15 AH during the caliphate of Umar ,and  It continued in the period of the next caliphs and well-known Umayyad rulers such as Mu'awiyah, Walid bin Abdul Malik, Hajjaj bin Yusuf, Muhammad bin Qasim, Junaid bin Abdul Rahman and others. These campaigns were not successful because they were not in accordance with the tenets of Islam, and in many cases, the Qur'anic teachings and the thews of the Prophet (PBUH) about war and Jihad have been violated. In addition, secular motives and materialistic intentions have prevented them from promoting Islamic teachings and virtues. According to the Holy Qur'an, war and Jihad are legitimate when the unbelievers commit criminal actions and continue to commit aggression and war, in a way that endangers the dignity and security of Muslims; In this case, Jihad is ordered as a defensive action. In the Holy Qur'an, we do not find a single verse that commands to kill in order to make people believe in Islam.The main motives of the Umayyad invaders to India were domination of ports and commercial centers, including the city of Dibol and domination of the Indian Ocean coast, and Asian trade routes, property, treasures, estates, and generally economical necessities. This fact is well reflected in the words and commands of the Muslim rulers in deciding and planning to invade that land. Although the Islamic governments had several campaigns to conquer India, but their actions were not based on true Islam, so that they did not have the desirable and permanent results. The military attack was effective only on removing political and military impediments and facilitating the emigration of Muslim missionaries; but the brutality and killing people in Indian cities, including Dibol and Brahmanabad, made people hate Muslims. As the people of the conquered areas revolted after Muhammad ibn Qasim and during the reign of rulers such as Junaid ibn Abd al-Rahman, Tamim ibn Zayd Atabi and Hakam ibn Awana Kalbi; and drove the Muslims out of the cities of India in such a way that the Muslim rulers had to build new cities and live in them in order to save their lives.