نشریه مطالعات شبه قاره
سال یکم شماره 1 (زمستان 1388)

Bombay is one of the most important and commercial city of Maharashtra in India. It was a part of Maveria Empire in 3rd century B.C. Akbarshah, Indian Mongol ruler, joined the Northern part of it to his dynasty. Portuguese had conquered it in 1534 A.D. and donated it to England in 1661. During the 1668-1858 it was headquarter of Britain Southern Indian Company. What attract the visitors to Bombay are the great memorials of Muslims and British reigns left there. Indian Persians and their positions in Bombay are also important and considerable issues to be studied. The essay in hand tries to introduce one of the industrial, commercial, cultural and spectacular harbors in India, which was once called, by Britain, The Gate of India

Immigration is not only a geographical replacement and a group movement but also is a sort of social and cultural movement and it follows the general rules governing the society. From philosophical point of view India government formed on the basis of migratory phenomena during thousands of years. Delhi and Daccan, rulers were sometimes Turk, Afghan and sometimes the grandchildren of Teimour and Mongol. The government was administrated by non-native people and immigrants. History narrates that the first Iranian immigrant groups (Zoroastrians) went to India from Iran in 8th century A.D. after the fall of Sassanides and spreading of Islam. In different periods, either before or after the advent and spread of Islam in subcontinent, Iranians from different social classes had immigrated to India. Because of different situations and conditions immigration was happen individually or collectively. These immigrations, in particular periods such as: Arabs attacks, Ghaznavides raids, Mongols invasions and the political policy of Safavids, have been more than the other situations. People who immigrated to India in groups were: 1. learned and educated ones, 2. scholars and Sufis, and 3. greedy people looking for dignity and rank. Many reasons have been mentioned about the immigration of Iranians to India such as: 1. some immigrated there because of their interests and likings, and 2. they left Iran because they were forced and obliged to.

The record of story-writing in India backs to the ancient time. Most Iranians know India through Kalilah and Dimnah tales, but how much they know about the story-writing of nowadays in India, is a question that it is not easy to answer. On one hand we know nothing has been done in this respect, on the other hand we are familiar, in Iran, with the stories of low-value and non-artistic movies of present India which most of them are romantic and emotional ones produced just for box office and money-gathering and they are too far away from the true modern story-writing of India. We should say that Iranians were the first people who introduced the valuable Kalilah and Dimnah to the world, but nowadays, in spite of the existing advanced and modern information science technology, the old friendship, deep and firm connection between two nations, Iranians have still little familiarity with modern story-writing of India. This was our reason for being stimulated to study the historical background of contemporary Hindi story-writing to be taken into consideration by the enthusiastic readers.

Murshid Quli Khan, the first of the Nawabs was the founder of an independent provincial dynasty. He opened a mint and introduced the "Zurbi Murshidabad" coin. Murshidabad has played an important role in the promotion of Persian language being the official language of India. Murshid Quli Khan had built the magnificent Katra Masjid (mosque). Next to Katra mosque is Tope Khana (Artillery) where lies a great canoon named "JAHAN GUSHA". The gun is said to have been made of a composition of eight metals, namely: gold, silver, copper, lead, zinc, mercury, iron and tin. Now, it is in Victoria museum displayed to public.

In this article, the author is about to discuss and comment on the lifestyle, works, and thoughts of Massoud Bak as another Hallaj (comber) of the Islamic Mysticism. For this purpose, he has introduced 4 principal doctrines out of the mysticism doctrines in the Indo-Pakistan subcontinent and he has included Massoud Bak in his studies about the fourth tribe (Cheshtiyeh) and concludes that architectures of tall palace of mysticism have been Iranians that have migrated to that land with the purpose to develop the speaking divinity of Islam and have displayed the Islamic flag in the format of the Persian Language in the subcontinent. Then has viewed Massoud Bak from the eyes of the writers and analyzed the mystic thoughts of him resulting in the assassination of him. At the end, he introduces the prose and verse works of him and his position among the mystic sheikhs.

Sind territory, from the beginning of the reign of Sumerian dynasty (11th – 13th century) to the reign of the English (1843 – 1947 A.D.), has played a significant role in promoting Persian language and literature. During this period some noticeable and important Persian works have been written in Sind. In addition to biographies some of these books are in the field of literature and history. This essay tends to introduce briefly some of Sind biographers who have greatly contributed to promote and renew Persian language and literature. They have laboriously collected and recorded large pieces of information about well-known poets, authors, scholars, theologians and their works

Mohammad Eghbal Lahouri, a challenging and idealist poet, is one of the outstanding intellectual figures who offered fruitful Islamic culture to contemporary human society. This great mystery-solver and Oriental thinker in his thoughts he constructed a re-evaluation of man based on Quranic principles and the high position of man. This Islamic new thinking philosopher and Molavi follower believes that man, as God messenger, as a final symbol and goal of all processes of creation of nature and beings in the universe and as a grand Sacred Name of God whose mind and thinking is the manifestation of subliminal world can, through self-consciousness, self-concept and finding out his sublime personality, become a perfect and ideal man. In this respect he can be a manifestation of God and would be able to discover the secrets of creation to be a strong being, an eye-opened witness and a guided wayfarer who is familiar with all knowledge. In this essay, the philosophy, processes of selfness and the position of a perfect and ideal man in Eghbal Lahouri’s patterns of thinking are studied.