نشریه مطالعات ایرانی اسلامی
سال یازدهم شماره 3 (پاییز 1400)

There are various sayin gs about Sulaym ibn Qays al-Hilālī . Some consider this name imaginary or pseudonym. Some have adapted this name to other personalities such as Suleiman Ibn Banqis Yashkari or Qais Ibn Ibadah and some have considered Salim Ibn Banqis to be a real person and one of the companions of Hazrat Ali (AS). There is also disagreement about the attribution of the book of Hadith to Sulaym ibn Qays. Some have considered the writing of the book by Sulaym to be the work of his great-grandfather. Some believe that Sulaym had a book of hadith based on the existence of a hadith called Sulaym. According to new research, it has become clear that the existing books attributed to Salim were not available to Shiite Imami scholars in the first six centuries AH. Now, the fundamental question is, who were the authors and / or authors of the existing versions? The present study, using descriptive and analytical methods and citing library sources, by determining the age of the existing books attributed to Sulaym and examining other formal and contentual signs, has concluded that these books are the legacy of Ghaliyan Nusayriah Sham - mid-century It belongs to the fourth to the middle of the sixth century AH. Numerous researches have been done about Suleiman bin Qais and the book attributed to him. There is also a source on this subject (Ostadi, 1399). Apart from these articles and researches, there are many that have all been introduced in the bibliography of Salim Benghis. "Validation of the authenticity of Mahdavi narrations of the current book of Solim Ibn Qais and the validity of the book in the works of Sheikh Mofid" (Ostadi, 1399) and "Study of the attribution of the document of Sulaym's book to Sheikh Tusi" (Ostadi, 1400), And the attribution of existing books to him Both studies, apart from the lack of accurate and clear answers, have erred in not paying attention to the very important issue that will be raised. Now, we are faced with two categories of Hadiths attributed to Salim: First, the Hadiths are often short and with moral content and manaqibs, all of which have been quoted from "Umar ibn Uwzina" and have been narrated differently in Hadith works and ... the first centuries.Second, the long (historical) Hadiths in the current book attributed to Sulaym, the document of which is in all manuscripts from Mu'ammar bin Rashid and not from Umar ibn Uwzina (see: Ostadi, 1399). However, there is an exception to this, and that is about five Nomani hadiths in the book of Al-Ghaybah, which are not narrated from Umar ibn Uwzina and have been quoted from Mu'ammar bin Rashid, who wrote in another article about the authorship of these Hadiths. And we have mentioned their addition to the original version of Al-Ghaybah Nu'mani (see: Ostadi, 1400). Research based on archaeological evidence shows that the date of writing of the current books attributed to Sulaym ibn Qays was between the years 343 to 577 AH, and we still have original documents that show that these books are definitely attributed to Sulaym ibn Qays We do not have. Since in the Safavid period, many efforts were made to create collections of Shiite hadith, and the existence of financial, political and transportation facilities, as well as communication between Shiites in Iran, Iraq and the Levant, led to the collection of more Shiite manuscripts. And this situation created a new ground for the Imami scholars to get acquainted with some abandoned and forgotten works of other regions. It seems that during this period, copies of books attributed to Sulaim were made available to the Imami scholars of Iran. This means that perhaps a copy of these books from the Shamat region was given to the scholars of Jabal Amil and through them reached Iran and Iraq and the Shiite scholars of the Safavid period and accessed their books. This view is reinforced by the fact that old copies of books attributed to Sulaim that were written before the Safavid era are no longer available.

The migration of Iranian elites to the Indian subcontinent and their decisive role in the development of civilizational manifestations of this land, especially medical knowledge is very important. These migrations were due to repulsive factors in Iran and gravity in India. Issues such as the religious policy of the Safavid kings, the Safavids' lack of attention to the scientific elite, the Uzbek invasions of eastern Iran, especially Khorasan, the emergence of movements such as Naqtawiyah and the Afghan invasion, and the fall of the Safavid government in Iran accelerated these migrations. On the other hand, the existence of geographical and political attractions in the Indian subcontinent, the political and cultural role of the Gurkhani sultans, the implementation of a policy of tolerance and creating suitable conditions for providing living facilities and job security and art and knowledge and friendship of Indian rulers attract Iranian elites. Provided. A number of medical scientists also achieved important military and political positions in the Gurkhanian court due to the scientific environment and comfort, influenced by the safe and comfortable environment, and provided civilized services in a worthy position. In fact, the term "position" referred to many military elites who were active in various scientific, political and artistic affairs and played a significant role in the development of the Gurkhani government. Immigrant Iranians who held positions in the military hierarchy also held political and administrative positions. Among the most famous Iranian immigrants to India are Abolfath Gilani, Hakim Ali Gilani, Hakim Najibuddin Hammam, Hakim Ain Al-Molk Shirazi, Asef Jah Tehrani, Jafar Beyg Qazvini and Amir Fathollah Shirazi, who in transmitting Iranian culture, development and Completion of medical knowledge and the invention of new methods of treatment played an important role in the Gurkanian court. In the field of medical knowledge, the main actions of Iranian officials were: Explaining the harms of tobacco by Hakim Ali Gilani, a thousandth official in the court of Akbar Shah Gurkhani; He also mentioned the harms of nicotine in tobacco smoke, pointing to the existence of an oil in hookah water, which adds to its harm. His most important work in medical science is Fattahi's book on the description of the law, which was effective in the development of medical knowledge in India. 2.Hakim Ain al-Mulk Shirazi, who held a five-hundredth position in the army, was considered the inventor of issuing medical certificates or medical certificates. This certificate was required to be presented by court agents who had been absent from work for some time due to illness, and in the time of Akbar Shah the method of Hakim Ain al-Mulk's medical certificate became common. He was also one of the leaders in treating chronic wounds. Healed well the deep wounds caused by the assassination attempt on Akbar Shah. He was also proficient in eye surgery and his most important book in this regard was Zia al-Oyun. In general pharmacology, the words al-Adawiyah and al-Fadhul al-Adawiyah were among his unique works. The book of Dara Shokouhi by Hakim Ain al-Mulk was qualitatively at the level of Ibn Sina's law and the Khwarazmshahi reserve of Seyyed Ismail Jorjani, which was a complete collection of Iranian, Indian and Arabic medical information. The name of the book was taken from Darashkooh, the son of Shah Jahan, who had many efforts and services in support of the Iranian immigrant doctors. This book is an encyclopedia of medicine that has descriptive images, comprehensive information and treatment methods as its most important features. 3.Ibn Sina's description of the law by Hakim Ali Gilani, a seven-hundred-year-old Gurkhani court official, was one of the valuable works of Iranian immigrants in the field of medicine. In another of his works, entitled Experience, he proposed his most important medical initiative, the manufacture of a diode oil or ointment, which was very useful in the treatment of bruises or muscle aches and osteoarthritis and is still widely used in India. 4.The establishment of an office was another innovation of Iranian officials, which was done by Mirza Mohammad Ali Shirazi. Opposition to taking blood from a vein was registered even in urgent cases by Hakim Jalaluddin Ardestani, a 200-year-old official of Akbar Shah. 6.The medical procedures of Hakim Daud Taqrib Khan, the son of Inayatullah, a 2500 official in the court of Shah Jahan, are also important. He mentioned the use of cumin to treat bloody diarrhea, the use of green chicory to treat dyspnea and the swelling caused by it, the use of milk thistle to treat constipation, and the use of cold diuretics to relieve urination and constipation. Compilation of medical systems by Hakim Yousefi Heravi had a great impact on the evolution of medical knowledge in Gurkhani court; Because in addition to facilitating medicine and speeding up treatment, it also played an important role in technicalizing and promoting its terms. The system of treatment of diseases in two hundred and eighty-nine quatrains in the symptoms of diseases and the treatment of each of them, the comprehensive system of benefits in the description of rabies and its treatment , The system of food and drink in medical measures for food and drink, the reasons of the pulse about the types of pulse and recognizing diseases through this, the treatise of the reasons of urination about urology and recognizing diseases from it and the treatise on maintaining the health of the body. Fifty-four verses named after Mohammad Babar, the king of Gurkhani, is one of the most important and important ones. Hakim Mohammad Hashem Shirazi, a position holder of 3000 Gurkhani court, by writing books such as Jame Al-Jame'e on the expression of kidney and urinary tract diseases, the condition of the respiratory organs in diseases of the respiratory system and the subject of plants and diseases. Provided. In general, it can be said that the prevalence of Persian and Arabic medical terms in the Indian medical system, ensuring the health of Indian rulers, the trust of the Gurkhani kings in Iranian physicians and the spread of Iranian culture in different parts of the Indian subcontinent were the most important achievements of Iranian officials in the Gurkhanid court.

Research in the field of literary exchanges between Persian and Arabic literature has been one of the richest fields and at the same time, one of the most challenging issues among researchers, and the fate of the Persian language and literature after the emergence of Islam in Iran is also one of the issues that has caused much debate. The method of the exchange and, more importantly, the fate of Persian literature in the first two centuries, may have created two opposing groups that each of them sought to prove their hypotheses and answer the questions of whether literature was basically transferred from the Sassanid era to post Islam? Did such literature basically exist or not, and if so, how was it transferred to Arabic literature and how did it interact with the host literature? And such questions have led Iranian, Arab, and even Western scholars to find answers to them. One of these researchers who spent more than 50 years of his life in the field of comparative research between Persian and Arabic was Mohammad Mohammadi Malayeri. During these years, he tried to find an answer to the silence of Persian literature, especially in the two centuries after the emergence of Islam in Iran. This article attempts to compete with competing hypotheses such as two centuries of silence or a period of rupture by examining the two concepts of "translation and interpretation" as the most important channels of transfer of pre-Islamic Iranian culture and literature to the Islamic era from the perspective of Mohammad Mohammadi Malayeri, who has made it unclear what and how Persian literature was in the Islamic era. This article achieves its aims by examining all the works of the late Mohammadi and also by referring to ancient Arabic sources and some books and articles related to it. Therefore, by examining such theories, this study has examined the background and roots of the formation of such terms or theories to some extent, and then examined the theory of the period of transfer of Persian literature to Arabic literature during two centuries, which was proposed by Dr. Mohammadi and all aspects of his theory were explained based on ancient Arabic sources. In the end, it was found that the ways of transferring Iranian culture and literature to Arabic culture and language have been extensive, the translation and interpretation of which should be considered the most significant. The important point in this regard is that translation and interpretation have different types and go beyond what is discussed in literary and cultural circles to the extent that we see different types of interpretation such as the interpretation of history and the interpretation of characters, and this issue, that is, paying attention to the types of interpretations and not only the interpretation of Persian words expressed by Mohammadi, has solved many complex equations and mysteries of the Iranian culture and literature during two centuries and has provided us with thought-provoking answers.

Oral stories have created an important role in Iranian folk culture. Iranians are interested in oral culture and are therefore the source of oral stories which have never been written, including, the fairy tales that have votive tablecloths along with the Dari Behdini language whose custodians are the Zoroastrian women.The origin of these stories with their Persian counterparts is the common homeland (Iran), but the characteristics of Dari Behdini's magical stories, in comparison with Persian stories, are based on feminine qualities, aspirations and interests, and men do not play an effective or positive role. However, in Persian examples, men and a male society are preferred. The major difference in the oral stories of Zoroastrian women is the importance of magical elements. Magic exists in all the stories (100%) and the only extraterrestrial being in these stories is the "fairytale". But magic in Persian oral stories has a share of less than one third (32.5%), while the text of Persian stories is full of a variety of magical creatures such as demons, giants, ghosts and so on.The use of Dari Behdini language by Zoroastrian women is another aspect of this research, because the Zoroastrian community of Iran is on the verge of extinction and their special language has been introduced as a language in danger of extinction. That is why the Zoroastrian women, who are eloquent speakers and have no lexical and linguistic connection with the non-Zoroastrian community outside their home, the Dari Behdini language is used in its pure form. In this regard, they are a good statistical community for recording languages and the magical stories of women. In addition, the votive tables set up by women in Iran have a magical structure and specific rules. For example, if a wish or intention is fulfilled and the votive table is not spread, an unexpected frightening event will surely await the wishful one. The traditions of Dari Behdini's tales also refer to the concepts, that if a wish is fulfilled by a fairy and then the vow is not fulfilled, an unpleasant event will surely occur, which is the cause of the unhappiness of the fairy tale.Vow in Zoroastrian culture is known by the word "Ustōfrīd", which is specifically interpreted as "vow to deities". But this word is common today only for "God of Mars/Bahrām" or going to the prayer center on the day of "Verhrām".In all of these stories, there is a woman in the lead role who spreads the tablecloth and performs the rituals carefully. In addition, there is a mythical and miraculous woman/fairy called the "owner of the votive table" who solves all the problems of the story and easily transforms complex situations.Real women (the audience) also follow the protagonist (the woman whose story is narrated), who spreads the votive table and carries out the ceremony.All votive tables have two features in common. First, holding and attending these tables is exclusive to women and second, they have a ritual form and structure. This article is about one of them known as "Ash Omacho (Shuli)"/"Āše Ūmāčū (Šūlī)". This story is popular among Zoroastrian women in Yazd and Kerman.The summary of the story of "Ash Omacho (Shuli)" is as follows:The protagonist is a cameleer girl who loses her camel while collecting medicinal plants and is forced to go to the mountains in search of her camel, where she meets three white-clad ladies. These women, who bake Omacho soup/Ash Omacho and traditional bread, tell the girl that if you have a wish and you want your wish to be fulfilled, she should help us cook Omacho soup. The girl obeys and does the same, and the white-clad women promise her that she will achieve her wish, provided that after finding her camel, she cooks Omacho soup and spreads the votive table.At night, the minister's son finds her camel and gives it to the girl. She takes her camel's bridle, thanks and offers Omacho soup to him. The minister's son falls in love with the girl and marries her.As the girl had promised the white-clad women to cook Omacho soup and spread the votive table, she puts a large cauldron on the fire so that she could cook Omacho soup. The minister's son, who sees the cauldron, gets angry and kicks the cauldron. The Omacho soup spills on the floor and on the minister's son's clothes and the soup on the clothes immediately turn into blood.Government officials, who found his clothes bloody, took him to prison for attempting to kill the king's son, and to be executed the following morning. The minister's son realizes his guilt and the disrespect to Ash Omacho's fairies and asks his wife for help.The girl also prays and asks for forgiveness and help from the three white-clad ladies. Finally, the three white-clad fairies prove the innocence of the minister's son to the officers and this is saved from execution.After that, the minister's son and his wife spread the votive table and cooked Omacho soup so that they could thank and appreciate the fairies.

Having a rich historical and cultural background, Saravan city has been appeared as a cultural community during the past centuries. During many ages, the existence of the element of religion in the cultural infrastructure of this city has raised it as a center of the production and dissemination for Islamic beliefs with different tendencies. The flourishing of religious thought in the people of this region has elevated it to the level of the cultural-religious capital of Baluchistan. The grounds and contexts of this growth and development can be analyzed in the services of previous generations in order to explain Islam among the people of the region, as well as the effort to publish and promote religious principles and goals through the establishment of educational institutions. On the other hand, the the vicinity to the Indian subcontinent and also to countries such as Afghanistan and Pakistan have affected on diversity of religious thoughts and political affairs. It seems the most prominent of them are Cheshtieh, Quaderieh and Naghshbandieh which are evolved on the doctrines of Akhavanolmoslemin, Modoodi and Tablique jamaat (a propagation group). The oldest leader of this doctrine in Saravan was Soltan Baba Haji a founder of Sufism in Saravan. The mentioned doctrines also were in contrast to each other but some of them had some kinds of religious thoughts in common too. They were the most powerful religious tendencies. In fact, Saravan’s geographical and also migratable situations have influenced its culture and traditions. The leadrers’ interactins with other countries and their studies in different aspects of the religion have been the most effective reasons to this region. First, is related to a group named Bozorgzadeh who were as the first influenceable tribe. Second, are Sadats who were some migrants from Afghanistan who were more respectable religious group among people. Third, a subgroup of Sadats with several families who now are as the clergy men as named Molavi in Saravan. Fourt, the people who are originated of five generations ago from Connars migrated from Afghanistan. The fifth religion groups of Saravanians are from Abdolrahman Heravi the son of Seyed Heidarali Shah. There is no a clear history of this region’s people tendency to Hanafi sect. Because they have been familiar with the ways of Islamic thoughts which were in relation to the sufies who had come before and they used the Islamic rules practically. Moreover, the immigrants’ religion is not clear as they have been arrived. They have used the religious thoughts based on presence in Afghan schools in Saravan and their leader was named Imam Abouhanifeh. At the present there exist of all prominent Islamic thoughts in different parts of this region that is as one of important cultural_ religious feature to accept differences and nahles of Islam. However, people in this region as being educated and thoughtful have always been as well-mannered with a good culture among Balouchistanians. In fact, in this province, other people mention Saravan as the cultural center of Balouchistan though they call it the gate of India because they have always been interacted with their neighbors to exchange and share the sane beliefs, culture, language and religion. In addition, as this area has been the origin of wisdom, there exist Islamic mysticism in both Dahak and Kalpooregan villeges yet. In the current study, the fields to develop and boost of religion originated from previous generations in Saravan and their role in keeping Islamic thoughts has been analyzed.The result of these measures has been the institutionalization of religious thought among the people. The present study aims to examine the religious developments in the city of Saravan and emphasizes the religious and sectarian tendencies in the last two centuries. The results of this study, which was conducted based on library references and the use of surveys and interviews with various experts, show that Saravan has undergone many cultural and religious changes throughout history.

Land rights or property rights are one of the most important issues in land and property relations. Land law governs how land is owned and the resulting financial and human rules. In Iran, property rights were most affected by political events, the state of political power, and the reaction of the people to it. From pre-Islamic times, and especially during the Sassanids, there was a kind of confusion in the law and the nature of land ownership, which was the result of legal and religious interpretations. This turmoil was transferred to the Islamic era and became part of the Iranian land tenure tradition of the Islamic era. The Mongol invasion of Iran created a new challenge in civil relations that was rooted in the nature of the Mongol tribal relations and their differences with other dominant tribes in Iranian history. The purpose of Genghis Khan's law, which was called Yasa and was codified around 1206 AD, was the affairs of individuals, not their property. Therefore, the most important difference between Yasa and Sharia was that in Yasa, the personal situation and property of the individual were taken into consideration. Yasa challenged the pattern of land ownership and the resulting legal relationship by disparaging and degrading monopolies, both urban and rural.   The confrontation between sharia and law in land rights and land ownership was one of the important issues in Iran after the Mongol invasion. In the Islamic period before the Mongol invasion, sharia and custom were the two main pillars of Iranian land law, with the arrival of the Mongols, the law was added and this was the beginning of a serious challenge in Iranian land law. The encounter of Sharia-Sunnah with Yasa and its effect on the civil relations of the Mongol era has not been reflected much in Oriental studies. Lambton calls the civil relations of this period "a renunciation of tradition." Petroshovsky considers the land issues of Iran in this period as the result of the transition of the Mongol Empire to the feudal stage. But these arguments do not agree with the realities of the Mongol era. During this period, the Yasa, as the legal and behavioral basis of the ruling class, was in serious conflict with the Iranian sharia and property traditions. It continued until later periods. By entering Iran, Genghis Khan's law was upgraded from a set of Mongol tribal laws to the level of the main legal framework of the vast Mongol territory of which Iran was a part. This somewhat challenged the position of the sharia. A challenge that, unlike in the past, when Sharia was able to partially resolve its break with Iranian custom, remained. According to Lambton, the difference between Yasa and Sharia was not noticeable in the early days of Mongol rule and when they settled in the suburbs. This difference became more palpable as the Mongols emerged from the alien invaders and mingled with the native people. Ghazan and Timur made efforts to reconcile Sharia and law, but this attempt was nothing more than the eclecticism of Sharia and law, which itself caused a great deal of legal turmoil. Why and how the challenge of Sharia and law in the time of the Mongols and the reflection of this challenge in Oriental studies are the questions posed in this study. Although during the rule of the Ilkhans, it became closer to the Iranian sharia and traditions, but in the end, it provided the ground for further domination of the government over the land and the form of its transfer. The expansion of large state-owned properties during the reign of Ghazan and his successors Oljaito (703-716 AH) and Abu Sa'id (716-736 AH) That was it.