نشریه مطالعات ایرانی اسلامی
سال دهم شماره 4 (زمستان 1399)

Persian culture and language and literature were the dominant language throughout India for at least a century and in some areas for several centuries, except in the extreme south. Not only Muslims but also Hindus achieved the richness of Iranian-Islamic civilization through Persian, and this language became the main language of their intellectual and artistic life. This language and culture put its dignity on the cultures of different regions. Iranians are the first ethnic group in the world to turn to lexicography, but on the occasion that Persian was the mother tongue, they considered themselves unnecessary from Persian dictionaries like the Arabs. On the other hand, the lack of attention in Iran to the attention and needs of Persian scholars India added that out of about 250 Persian-to-Persian or Persian-language cultures in other languages ​​available, only about 40 (that is, a century) have been written by Iranians, and the names of Iranians who have written Persian culture in India are also in This account is considered as a result of the lack of attention of Iranians and the lack of Persian words in India forced Indian writers to compile Persian cultures. If the Gurkhanid period is the richest period for Persian language lexicography in India, but the writing of Persian cultures in India has not been free from mistakes and even conceptual and environmental understandings. In this article, Persian lexicography courses in the Indian subcontinent and its lexical errors and corruption in this land will be studied.

The Persian Gulf has long been an important waterway in the world of trade. In pre-Islamic times, important ports often appeared on its northern shores, but the reasons and factors have made the Persian Gulf trade at that time not as large as the Arabian Sea's, the Red Sea's and the Mediterranean's. During the Islamic period, especially from the second to the eighth century AH, Muslims played an important role in the trade developments of the Persian Gulf. This article seeks to provide a descriptive-analytical answer to the question of what was the role of Muslims in the development or commercial prosperity of the Persian Gulf from the second century to the end of the eighth century AH? As a result of the research, it was found that it was with the advent of Islam that, due to several reasons, the sustainable prosperity and commercial importance of the Persian Gulf by Muslims increased. Among the distinguishing features and backgrounds of this flourishing in the Islamic period should be the common religion of the coastal peoples in the north and south of the Persian Gulf, the approximate unity of culture and language of coastal peoples, geographical integrity, references to the Qur'an and Muslims' attention to navigation and shipping, as well as abolishing restrictive customs regulations, according to Islam's special view on trade and the access of Muslims and non-Muslims to ways to facilitate trade on the shores and back of the Persian Gulf. Another very important development in the flourishing of Persian Gulf trade and commerce after the rise of Islam, especially in the third and fourth centuries AH, was the transfer of the center of the Islamic Caliphate from Damascus to Baghdad, near the Persian Gulf, via the Tigris and Euphrates rivers which linked the twin river to the Persian Gulf. On the other hand, the attention of the Abbasid caliphs and rulers to supplying various needs of the people of their realm through the Persian Gulf maritime trade made them sensitive to the security of the Persian Gulf. Later on, with the establishment of governments such as Al-Buwayh on the north and south shores of the Persian Gulf, the prosperity and trade of the Persian Gulf increased with the setup of communication routes, trading houses and shipping lines. This important issue and other causes and factors lent the Persian Gulf to become part of the Silk Road's maritime branch from second century AH by Eastern and Western merchants. From the end of the Sassanid period to the eighth century AH, the economic center of the Persian Gulf reached from the northernmost point of the Persian Gulf to its southernmost point, namely from Ublah to Basra, then Siraf to Kish and finally to Hormuz. During this period, a wide variety of items from China, India, Sri Lanka, East Africa and Egypt went to the Persian Gulf, and from here the items produced in the lands of Fars, Khuzestan, Iraq and even Rome were sent to distant places in the Orient.

Choosing name for children, is one of the most important cultural symbols in every society, which implies the common structures and patterns of that society. Islam's arrival to Iran left numerous cultural influences and changes. And transformed the daily life and common cultural life of Iranians. Before Islam, some of the common names were mostly used among various crowd, But after Islam, people gradually named their newborn children with Islamic Arabic names. This process of Islamic naming was continued in Iran till at least the end of the third century. Nevertheless, Iranian Muslim put the Islamic names aside slowly by time in the forth century and named their children with the Iranian names which were common before Islam. This change, could be considered as the symbol of the cultural turn that occurred during the forth and fifth century, and its clearly observable in the change of Iranian's naming process. The present research which is a study based on the forth and fifth century, is looking forward to show the main reasons for the prevalence of these names by using the method of quantitative analysis and studying the statistical population including the most frequent Iranian names.

In the year of 1938, Extensive actions in various fields of culture, politics and society were carried out by the government of Reza Shah Pahlavi. The establishment of the Thought-Training Organization are among the cultural activities of this period.The special mission of the Thought-Training Organization was to propagate the political ideals of the Pahlavi regime, followed by Monarchism and the full support of the Government by the masses. Previously, at a lower level, the "Enlightenment of Public Opinion" organization was established in 1931 in the ministry of education and pursued the same goals at the school level and among young people. Now it was to spread to other social classes on a larger scale.In this study, while historically examining some of the conflicts that arose between the reforms of the first Pahlavi government and the usual way of life of Iranians in those days, it has been considered the ways out of these conflicts by the Organization and the following are the reasons for the failure of the Organization to achieve its goals.In fact, the research is concerned with how to deepen the wide-ranging changes of the government in the cultural and social underpinnings of Iranian society at the time. Thus, the main research question will be: What was the purpose of forming the Thought-Training Organization?And the other is: Was the Thought-Training Organization successful in carrying out its assigned mission?The research method is descriptive-analytical and using library resources and historical documents.

Due to the growth and development of research and discoveries of various sciences and the accumulation of information, various scientific disciplines in the world that can be seen, management with various branches is one of the most prominent sciences and is unparalleled. Project management is one of the most important disciplines in the field of management. Based on archaeological findings of lasting material and spiritual heritage, this science has a long and ancient history that can be traced to amazing projects of ancient times such as the pyramids of Egypt, the Great Wall of China, Pasargadae, Persepolis, etc.  In project management, executive, supervisory and control operations have logical relationships with each other that are defined and performed to achieve a specific goal or goals. Ancient projects, while glorious that dazzle the human eye and amaze the intellect, are very complex and mysterious in terms of quality, standard, accuracy, intelligence, adaptation, employing a large number of skilled and unskilled manpower from the point of view of engineering and architectural systems. Among this project, the tomb of Cyrus the Great as a landmark of the Pasargadae complex in the Persian civilization and in the oldest place of the Achaemenid period has a special place. The true value of this historical, archeological and cultural monument, which dates back to nearly two thousand five hundred years, is that, despite the successive destruction of the foreign invaders of this land, the violent erosive factors of nature as the first symbol of the ancient projects of ancient Iran it still stands strong and should be better known. In the morphological autopsy of this 2500-year-old tomb and with the aim of analyzing its archaeological data from the perspective of project management processes, we will use reverse engineering techniques and methods. Utilizing the project life cycle diagram, we would model and monitor the tomb in a comparative analogy. This comparative analogy tangiblely confirms, proves and accentuate the knowledge and thinking ability of engineers, architects and senior managers of ancient Iranian projects, including the designers and executors of Pasargadae projects, including the index structure of the tomb. The project life cycle is the same as the production function input (INPUT) and output (OUTPUT) function cycles after system processes. In the project management life cycle, INPUT was considered as the initial phase of the project and OUTPUT was considered as the final phase, whose systemic processes are subject to planning, executive (partial and total), guidance, monitoring and control processes. The project management life cycle is prepared and adjusted by the experienced and experienced team as the most important and prior managerial-executive work of the project so that the project or projects will be executed and completed on time and with the expected operating costs. Unplanned projects are doomed to failure from a project management perspective. Analysis of the tomb structure in the project management life cycle can be inferred using reverse engineering methods and techniques. In this cycle, tomb project management processes such as construction goal, location and delimitation, site design, architectural design, identification of specialized and non-specialized activities, supply of materials and resources, allocation of resources to activities, decoration design, organization definition and workflow based on the ruling administrative system, phases, preparation of project schedule or schedule, wages and payments, cost control system, etc. are well seen and defined. According to this cycle, the all-stone structure of the tomb was efficiently designed, executed and operated with full stability and coherence for several thousand years. This structure, as detailed, is the safest and most stable structure of the Achaemenid era in the Pasargadae project.The most complete structure that survived almost 2,500 years in the complex of structures in the face of natural and unnatural events in the history of this land is the tomb. Achaemenid kings performed their coronation ceremonies in this place. After the Achaemenid period, the position of Pasargadae faded. In the Islamic period, due to the lack of records and documents of the original identity of the tomb, this building was attributed to the tomb of Solomon's Mother and it was called Solomon's Mother Martyrdom venue. (The ancient people, based on their beliefs, considered the construction of large stone buildings like this tomb to be out of human power, and attributed their construction to jinns, who served Solomon for difficult tasks.) During the Atabakans of Persia, Pasargadae and Persepolis gained importance again and even Persia and Iran were called "King Solomon". In the Atabakan period, using the columns and stones of the palaces, a mosque was built around the tomb and an altar was carved on the south wall of the tomb room. (Sami: pp. 33-37).

Rashidieh Monastery in Junpur, India has an exquisite library of Persian, Arabic and Urdu manuscripts, including the Persian writings of the founder of the monastery - Sheikh Mohammad Rashid (1083-1000 Lunar Year). Rashidi's Treasure is a manuscript that includes writings, poems, proses and poems compiled by one of her special followers, Gholam Mohammad Nusrat (1040-1090 Lunar Year). Some have likened his meetings to those of Mawlana Jalaluddin Mohammad Balkhi. Rashidi's Treasure includes principles and rules of religious beliefs; secrets and benefits of the rules of Sharia; virtues and knowledge of citizens and dissemination of tradition; the purposes of conduct and Sufism; understanding and explaining facts and knowledge; characteristics of Sufism; benefits and effects of Dhikr; elders' customs; prophetic image; conditions of allegiance and devotion; Masters of Sheikh Mohammad Rashid; Hazrat Abdul Qadir Gilani. "Rashidi's Treasure" shows how much he influenced the ideas of Imam Ghazali and Ibn Arabi during the Shah Jahan and the Alam-Gir in India. Rashidi Treasure is a collection of books and sayings of Sheikh Mohammad Rashid Mostafa Osmani Joonpuri - one of the scholars of the Shah Jahan and Alam-Gir period - about which much has been written. In this article, for the first time, Rashidi Treasure is introduced in detail. Rashidi Treasure is a valuable manuscript of Sufism and conduct which is preserved in four parts in the Rashidieh Monastery in the city of Junpur. The total number of pages is 687 (8). The first part consists of 287 pages; The second part consists of 230 pages; The third part consists of 134 pages; The fourth part (miscellaneous) consists of 36 pages. This manuscript belongs to the Alam-Gir period, when the official language of India was Persian. This is the manuscript of Rashidi Treasure from the author, which he obtained from Rashidieh Monastery in the city of Junpur, whose library is full of hundreds of rare manuscripts. The current pilgrimage of the monastery - Great Master, Hazrat Mufti Obaid al-Rahman Rashidi is the tenth pilgrim of this monastery. One of his followers, Mawlana Abrar Reza Rashidi, a member of the King Abdul Alim Asi Foundation in Delhi, mediated, and the author obtained this valuable manuscript. Earlier, historians had written about this manuscript in Rashidieh Monastery (Junupur), but they could not fully introduce this manuscript