نشریه مطالعات شبه قاره
سال چهاردهم شماره 43 (پاییز و زمستان 1401)

Sa''dī''s words, such as the paper, have gone hand in hand with This earth globally, and have been spotted on the eyes of readers and enthusiasts of poetry, one of the items that the works of Sheikh Ajil are always enthusiastic about, the sub-continent of India, and from The sentence of this magnanimous Mirzahar Aghpopal is the throttling of Pikandarabadi (1214-1296), which follows Sa''di''s works, and he has three works, called Four Barons, Svanbestan, in response to Sa''di Boulevard and Sa''di''s Golestan Sa''di. In this paper, we compared the guarantees of Golestan Hafez and Sa''di''s effect in expressing the structural property of the effect of speculation, and we examined and categorized the types of guarantees used in his work. Then, by comparing the guarantees provided by Golestan with the hypothesis of yusefy copies Khazaeli, the idolatry of Golestan Saadi, regarding the recording of a fragment of Golestan''s words, the importance of looking at the manuscripts in the subcontinent in the correction of the works of Saadi was pointed out; therefore, the comparison of two books can be from the perspective of correcting Golestan and then Landsat Saadi.

In the nineteenth century, the European governments competed in the Indian subcontinent, the developments were wonders. The center of developments that transformed the fate of the eastern regions of the Iranian plateau. The French-Russian competition with Britain and the attempt to reach India led the British to take control of Baluchistan by adopting a policy of forming governments and segregating areas of Iran and Afghanistan. The central Iranian government sought to restore and consolidate its weakened power by expanding its influence in Baluchistan, which was an obstacle to the achievement of British objectives. The purpose of this article is to examine the history of political and social developments in the southeastern Iranian border and to study the role of Engels's strategies in India and the separation of Baluchistan in the Qajar era. The method of research is based on the method of historical research and in the form of documents and libraries. This study shows that British and European competitors ' goals and policies have been preserved in the east of Iran in the eastern Iranian region, and its rich resources and interests are in India's strategic subcontinent and increased influence in the area.

Rababnameh of Sultan Valad is a mystical text that has been versed using Rumi's Masnavi and has explained many of the principles of Rumi's thought. In Rumi's Neiname, the reed instrument is a symbol of a complete and distant lover who has a lament, but the rabab instrument has many moans because the symbol of lovers is separated. Bidel Dehlavi is one of the famous poets in India and Sindh who has a high position in Iran and Central Asia. Just as Rumi changed after meeting Shams Tabrizi, Biddle also experienced a kind of romantic madness in his first meeting with king of Kabol. This research has examined the intellect and love in the textbook of Sultan Valad and the spell of wonder Bidel Dehlavi by referring to library documents and sources by content analysis method and based on intertextual theory and it has concluded that in the two systems, the intellect is like a ladder that raises the mystic step by step to meet the beloved but what brings the lover to the beloved is love, which is naturally superior to reason.

Although it is not possible correctly to determine the date of the initial entry of Shiites into India, but the historical roots of the expansion of Shiism in India should be considered as the migration of some Iranians. Although these migrations existed before the Mongol invasion of Iran, they increased further after the Mongol invasion due to problems in Iran. After the Mongol invasion, different Shiite governments, such as dynasties of qutbShahis, the NizamShahis, Bahmanis and adilShahis, were formed in India. Iranian emigrant scholars played an important role in forming these governments and in the economic, cultural and international military arena. Also, along with political and governmental activities, they played a role in socio-economic and cultural activities of the community as well as the guidance of the people. The main issue of this study is to examine the performance of Iranian immigrants in the economic and social administrative, political, and social scale of the Shiite regimes in India. Also, we have tried to study spread of Shiism in India and the causes of turning Indian governments into Shiism.

Recognizing the personality traits and features of individuals such as the geniuses, celebrities, scholars, scholars, literati and etc. Is one of the basic needs of every nation's culture which is the job of personality psychologists in the field of psychology. The ultimate goal of the current study is to discover and identify the prominent personality features of Saeb Tabrizi, the Indian poet, from human psychologists' point of view. To achieve the goal, the poet's speeches and poems which are directly and indirectly based on the two features of Indian style, the exaggeration and the new themes discovery, in his Diwan were collected as the research data. 364 sonnets among 3995 in mentioned Diwan were chosen randomly based on Morgan's table. According to this matter, after defining the concept of personality based on the humanists (Maslow-Rogers) approach, the concept of self-actualization was defined and twelve prominent features of Saeb's personality as a self-actualized person were identified. In this research, which has a descriptive-analytical approach, while explaining the salient features of the poet's personality, the basic question has been answered whether Saeb Tabrizi is a self-fulfilling human being?

The term “Salafi” has been mentioned for the first time in the manuscripts of the second and third century AH authors. But the use of the term Salafism as an independent doctrine was formed for the first time in the eighth century AH by influencing from Ibn Taymiyyah's thoughts, and the proponents of this thought were called Salafi. This movement continued after the Ibn Taymiyyah in an incomplete way until in the twelfth century, which was once again influenced by the thoughts of people such as Muhammad ibn Abd al-Wahhab and Shah Waliullah Dehlawi. In this paper, the background and relation of the Salafists of the Arabian Peninsula and the Indian subcontinent, as well as the commonalities and differences between these two trends, from the perspective of Muhammad ibn Abd al-Wahhab and Shah Waliullah Dehlawi, in the field of intellectual foundations, including how to deal with the Shiites and Sufis, and their opinions about the idol worshipers or the infidelities of Shiites and other sects were studied. The main research question; Comparing and contrasting the intellectual principles and approach of Muhammad and Shah Wali Allah in dealing with the opposition. The results of the study indicate that the attitude of these two personalities in dealing with categories such as Sufism, ijtihad, polytheism and Shiites has been different and even despite their opposition to Shiism; Shah Waliullah refuses to disrespect the Shiite Imams, while in the opinion of Muhammad ibn Abd al-Wahhab, the complete transgression of the Shiite Imams was normal. Due to the importance of the subject, this research is done through the descriptive-analytical method and using library resources.

Friedrich Schlegel is a German Orientalist who has contributed greatly to the linguistic and philosophical developments of nineteenth-century Europe and beyond by studying Sanskrit and revising the theories of people such as William Jones. His most important works include the book of Indian language and wisdom. This book, which deals with the origins of Hindu-European languages, plays an important role in the development of linguistics and the publication of Eastern literature in the West. Schlegel's attention to Hindi also led Orientalists to pay attention to the history of languages and to open a new chapter in Orientalism. However, in many studies Schelgel's role has been overlooked and his name has not been mentioned. The central question is how his work evolved in linguistics. Descriptive-analytical research has shown that Schlegel's work in this work has attracted the attention of many scholars and scholars by emphasizing the similarities of the origins of language, devising new methods in linguistics and proving the theories of earlier linguists.

The spread of Shiite thoughts and even the establishment of Shiite religious governments in various parts of India, including Deccan, coincided with the culmination of Shiite thought and the establishment of the Safavid Shiite government in Iran. Meanwhile, Yusuf Adel Shah, who established the Adel Shahiyan government in 895 A.H, acknowledged the Shiite religion in 908 AH, due to his personal inclinations towards Shiism and the influence of Shiite groups (Afaghis) in Bijapour that most of his successors also pursued his religious policies. In fact, it is important to examine the factors influencing the religious policy of the Adel Shahi rulers as the first Shiite government and to explain the ups and downs of their religious policies. Therefore, in this research, which has been done in a descriptive-analytical way, this question has been answered that what policies did the Adel Shahi rulers of Bijapur Deccan adopt towards the Shiite religion? It seems that most of the Adel Shahi rulers have adopted a policy of supporting the Shiite religion, and some of them have tried to support the Sunni religion under the influence of domestic and foreign issues.

From the very beginning, Ibn Arabi's opinions spread and received a special acceptance in the Central Asia and India, and "during a period of nearly eight centuries, the brains and thoughts of a great number of the best and most sincere researchers were occupied by these opinions." (Ibn Arabi, 2007, preface: 91) Most mystics after Ibn Arabi were influenced by his opinions and thoughts. Those who disagreed with the Grand Sheikh were mostly Muhaddiths, jurists and those scholars who were referred to as outwards Ulama. Although these scholars were very prominent in knowledge and science, most of them were not aware of the indoor truths and sciences, for this reason their opposition was ignored. (See: Nadvi, 2004:182). The first refutation of Ibn Arabi was written by Muhammad bin Umar Damishqi (died in 652 AH) and the first book against Fusous al-Hikam was written by Imad ad-Din Ahmad bin Ibrahim Hanbali (died in 711 AH) called "Ashi’ta an-Nusous fi Hatk Astar al-Fusous". In Persia, the first voice of protest apparently arose not from among the jurists and theologians, but from among the mystical circles. The famous mystic Sheikh Rukn ad-Din Abu al-Makarim Alaa ad-Dawlah Semnani (659-736 AH), called Ibn Arabi a "great man", but he did not like his belief of the unity of existence. (See: Ibn Arabi, 2007, preface: 40) Two other personalities have also proposed the theory of Monotheism of Witness in front of the theory of the unity of existence; one is Ibn Taimiyyah (661-728 AH), a famous muhaddith, theologian and jurist (Jalili, 2020: 73) and the other is Shaikh al-Islam Ahmad bin Yahya bin Muhammad Hashemi Manyari, one of the great scholars of the Indian subcontinent. (Dabiran, 2006: 47). Abul Hasan Ali Nadwi believes that "among the critics of Ibn Arabi, Sheikh Ahmad Sarhandi is the only person who, while he himself has actually passed through the valleys of mysticism and its stages, was able to comment on the unity of existence like an eye witness and with full confidence. He could say that I know every bit of this alley." (Nadvi, 2004: 188). He rejected Ibn Arabi's theory of unity of existence by proposing the theory of the unity of witness, redefining his ontological concepts.

The upcoming research has been done by using study and library tools, especially by studying the text of the three-volume book of Sheikh Ahmad Sarhandi (the Letters) and by the method of critical analysis of the text Topic In the Islamic world, three types of explanation of the existence can be distinguished: theological explanation, philosophical explanation and mystical explanation. (Turan, 2010: 176). In the first stage, all the theologians, philosophers, and mystics agree that the ancient and eternal independent existence belongs only to the Almighty God, but they differ on how to attribute the existence to the creatures. The theologians say: the beings of the world have real obtained existence, which means that their existence depends on God's will and creation. Some Muslim philosophers believe that the existence of creatures has a ratio relation with the existence. In this regard, mystics are divided into two groups:Those who believe in the theory of the unity of existence, and Ibn Arabi is the leader of them, consider the existence of creatures to be illusory (which have an external appearance). b. The supporters of Wahdat al-Shohoud, headed by Sheikh Sarhandi, consider the existence of creatures to be an illusory shadowy existence. (Usmani, 2006:252; Abbasi, 2003:87).According to the mystics, acceptance of the personal unity of existence is the prerequisite of believing in the actual infinity of God; because God is an infinite and unlimited existence; if we consider His existence limited, we have accepted some of His perfections and refused some other ones. Accepting such a limitation is a defect, and God is free from any defect. Therefore, the prerequisite of God's existence being infinite and unlimited is that it encompasses all actual existence and reality and leaves no place for other existences in its width or length; therefore, the existence and existed will have a real and essential example, which is the Almighty, and all possible multiplicity and virtual beings must be interpreted any way in the heart of this infinity. (Yazdan Panah, 2019: 266) In the works of Sadr al-Mota’ahhileen, personal unity can be approached through the infinite and limitless nature of God Almighty. (Vahedjavan, 2018:146) According to Sheikh Sarhandi, the way to get rid of this problem is the one adopted by mystics and Sufis who consider the world to be "illusory". (Sarhandi, 1381:3/512) Of course, this illusion is not the illusion that the sophists claim, but it means the illusion which God created it in the stage of illusion and exists in the level of illusion, "and in saying illusion, no prohibition is necessary because it is in the color of existence, and the eternal rulings and transactions and immortal blessings and torments are related to it. It is a different illusion from the illusion a foolish sophist believes in it which is a mere imagination. (Ibid: 3/512 and 513)

Sheikh Ahmad Sarhandi has redefined Ibn Arabi's ontological concepts such as the levels of existence, the level of illusion, the level of proof and manifestation of the universe, the unity of existence, the difference between the creator and the creature, the plurality and the five demotions for God. For example, by rejecting the theory of the unity of existence of Ibn Arabi, he put forward the unity of witness in contrast to it, and considered the position of existential monotheism as the position of the heart from the point of view of verve and intuition, which the people of mysticism usually experience it, but he does not consider it the end of mysticism, and he believes that it should be passed.The result of the research shows that Sarhandi agrees with Ibn Arabi that the universe has an imaginary existence, but the level of illusion in his view is different from what Ibn Arabi intended. In his opinion, Ibn Arabi's mistake is that he considers an illusory appearance as an external appearance, while the objects of the world that have been stabilized by God's will are in the level of illusion, and we as part of the world, are in the same level; therefore, we do not have access to the outside. It is beyond this world and is superior to our intuition and feeling. What we see and feel are all in the realm of illusion, and the external being is beyond our understanding and separate from the world.

During the Safavid era, some prominent Iranian families migrated to India for various reasons. The emigration of these dynasties to the Mughal Empire (Gurkanis) real along with their numerous political and social experiences were naturally the source of considerable influence in various fields in India. Among these families was the Zik Family. This family, which had a brilliant record of military and political service during the reign of King Abbas I, was angered by Safavid court and was forced to leave Iran and seek refuge in the Mughal court. Employing a library technique and descriptive-analytical research method, the present study makes attempts to answer this question: what role did the Zik family play in the Indian Mughal era? The findings of this study confirm that the Zik family, using its military and political experience, played an effective role in confronting with Uzbeks and some of conquest of Mughal Empire. The effort of the f in civil and urban areas of some Mughal territories such as Kashmir and Kabul and their uninterrupted support for the spread of Persian language and Shiite religion in India was one of the important effects of this family''s presence on the Mughal court of India.

The issue of cohesion in the Persian Ghazal has always been important to the researchers. This subject has raised a lot of controversies regarding the Indian style and the Ghazals of Bidel; and it was stated that there is connectedness in those poems. this study using descriptive-analytical methods and ways to study the coherence of texts and a look to the theory of Halliday and Hassan, has studied coherence in Biddle's sonnet in the mirror of the first sonnet of his divan and has answered the question Why and how the sentence was issued about connectedness in Bidel's sonnet? The results show that cohesion and coherence in the Ghazal of Bidel is implicit in a shadow of genuine figures of speech, special language, ambiguity, and intricacy in his poetry. to prove the integrity of Bidel’s poetry, it is necessary to reflect on its grammatical features specially pronouns references, accuracy in word collocations and poetic compositions, repetitions, synonyms, antonyms, as well as minor and major links between poetic segments particularly words and compositions. each of Bidel’s Ghazals can be summarized into the least sentences; and genuine artistic pleasure can be experienced by discovering the intellectual and semantic harmony in his poetry.

Whereas the current of Islamic reformism seeks to offer a new interpretation of religious principles following the requirements of time and place to free it from the sting of degeneration and deviation; Therefore, this discourse has always had a prominent place among religious modernists and religious revivalists in all parts of the Islamic world, especially in recent centuries. However, the distinction between the approaches and the solutions of the reformers, no doubt, while being affected by their superior intellectual-practical processes, also goes back to the differences in the productive socio-political structure and the place of growth and development of their personality. The Indian subcontinent, as a land of religious pluralism, has always witnessed the emergence of new sectarian divisions in different religions throughout history. With the arrival of Islam in this region, on the one hand, this process became more widespread, and on the other hand, the acquisition of power and the maintenance of government became problematic for Muslim rulers, despite such various and sometimes conflicting rituals. Therefore, each of the rulers, in dealing with this issue, chose a method that undoubtedly arose from specific factors and had special results. Among the Gurkhani sultans, some, such as Akbarshah and Aurangzeb, believed in religious reform and chanted the slogan of Islamic revival. In the position of the Islamic ruler, they sought to save their society from intellectual stagnation and behavioral petrification by issuing new orders and passing new laws. However, even though all these rulers claimed to reform the religious thought and sometimes, they considered themselves the reformer or the remake of their century in this regard and sought to achieve a common goal; Contradictory and even contradictory thoughts and actions have always occupied the minds of researchers in the field of religious reform and have caused many questions and challenges in this field. Why these rulers, while having numerous commonalities in their education and social status, in cultural-religious categories, during more than half a century of their separate rule over the Muslims of the subcontinent; In presenting reform plans and programs (Akbar Shah with the method of religious tolerance and Aurangzeb with the method of religious prejudice and tyranny) were exactly opposite to each other; It is an important question that requires a scientific and reasoning answer. Therefore, the present study, based on a descriptive-analytical method, tries to introduce the ideological and religious ideas of the Mongols in general, and then specifically and through a case study and comparative study, to identify the infrastructures and contexts of cultural-ideological growth of the two. The ruler of Gurkhani should pay; Finally, while examining the existing challenges, study because and how differences in Islamic reform ideas and practices exist in the Indian subcontinent. Research purpose Convergence or divergence of followers of different religions has always been one of the most challenging and controversial issues in the history of human thought. In many important and historical wars and peace, the traces of the survival of religion as one of the fundamental factors can be easily discovered and examined. Therefore, the land of India has long been considered as a clear and complete model in this field due to the existence of different religions and religions. Due to such special circumstances, it has often been called the "Land of a Thousand Religions", the "Museum of Religions and Beliefs" or the "Land of Wonders". India, despite its thousands of years of religious and cultural background and its multifaceted affinity with Iran (racial, linguistic, cultural, religious, etc.) in terms of scientific research and studies (especially historical-religious), is still a high point. The mystery is unknown and overlooked; Therefore, it still needs in-depth research and exploration by researchers in various social fields, especially in the intellectual-ideological fields. Therefore, the first and most important goal of the forthcoming plan in this regard; While addressing a new and practical topic in the history of Islamic thought in the direction of current studies of the revival of religious thought in the region of India; Eliminating part of the poverty of resources and lack of research topics of researchers in this geographical area is also.

Today, India has become an influential power in the international system. The industry and the growing economy and diverse - big democracy, have made the image of India based on global objects. Indian cinema (Bollywood) is one of the most important and influential factors in the structure of Indian national identity, as well as the perception of India's global image and its branding in international environment. The study aims to researching on role of Bollywood in the construction and reconstruction of India's image and Indian nation branding. The paper methodology is descriptive-analytical method based on library and media resources. Therefore, the main question of this paper is what is the role of the Bollywood in India's making image and positive perception of India's nation branding in international system? The paper first conceptualizes the meanings of nation branding and then in response to the main question, this paper emphasizes that the Bollywood with the updated tools, has played an important role in spreading the positive perception of India's nation branding and increasing its popularity around the world by the construction of Indian national identity, the expansion of the attractiveness of the foundations of national identity and the cultural-political existence of India

Sharing and exchange of cultural traditions between Iran and India reached its peak during the Gurkhani period. The main field of objectification of cultures should be sought in art and literature. The main area offind objectivityculturesshould be sought in art and literature. This paper focuses upon one of the examples of this cultural connection, namely painting and the illustrated version of Khamseh Nezami, which was illustrated by the painters of the Iranian HinduSchool during the Gurkhani period in India, and also deals with the effects of Tabriz school painting features on this version. Indeed, to this end, the question raised here is how the system of painting of the Safavid school of Tabriz was translated in Semiosphere as a sign of the Gurkhans of India? What is the effect of this translatability on the illustrations of the Khamseh Nezami versions illustrated during the reign of Akbar Shah? Being qualitative in nature, the present study adopts a descriptive approach to content analysis with the Semiosphere approach is a sign based on Yuri Lutman''s views and the aim of the article is to read the influential signs of Safavid painting on Gurkhani Indian painting and how this effect is in illustrating the Khamseh Nezami paintings during the reign of Akbar Shah. In this context the results of the study indicate that the illustration of the Khamseh Nezami version in India, due to the migrations of Iranian painters to India, is influenced by the painting of the Tabriz Safavid School. The effects of these characteristics are clearly seen in most of the five military drawings, including composition, characterization,decorative motifs, forms, and textures.