نشریه مطالعات شبه قاره
سال سوم شماره 8 (پاییز 1390)

One of the important issues facing the Islamic world today which is essential to be discussed and critiqued is how to communicate and coexist with non- Muslims, concerning various aspects: political, cultural, economic, legal and so on. For example, from among the four countries which are Islamic republics (Iran, Pakistan, Afghanistan and Mauritania), it seems that the investigation of the attitude of the constitutions of the two countries of Iran and Pakistan- whose laws are in accordance and in coordination with Islam more than others- towards this issue is necessary. The constitutions of these two countries have pointed out to the rights of non-Muslims living in those societies in several articles, and have determined the Muslims’ manners and duties towards the non-Muslims, while giving them some rights in general, as they are the citizens of the Islamic community; these articles suggest the Muslims’attitudes towards non-Muslims regarding their behavior and interaction with them. Now, the fundamental question of this research is: Have the constitutions ofIranandPakistan, as two Islamic republics, and as required by the Communications Age, endeavored to provide the rights of non- Muslims adequately? And the hypothesis of this article is: the constitutions ofIranandPakistan, as required by the I.C.T. Age, need to be reviewed and revised for the completion of the fundamental rights of non-Muslim citizens. In the present paper, by investigating the constitutions of Iran and Pakistan as two Muslim countries whose official religion is Islam and all of their laws and regulations must be based on the Islamic principles (according to Article 4 of the constitution of Iran and Article 227 of Pakistan’s constitution) we cover the points of similarity and distinction between them as well as their strengths and weaknesses on the field of non- Muslims’ rights. This research has been carried out by employing the descriptive- comparative method and by using library sources. Keywords

Sarojini Naidu, the Indian poetess and politician, plays a significant role in the destiny of the country and in demanding the women’s rights due to her independence- seeking campaigns and patriotic poems. She fought throughout her life for freedom, and is considered as a symbol of theIndia’s struggles. She awakened the women ofIndiaand re-established their self- esteem. Sarojini Naidu traveled all over India and delivered speeches on the welfare of the youth, dignity of labor, women's emancipation, and nationalism. The Indian people appreciated her activities; thus, her birthday is celebrated as women’s day in India. This study attempts to investigate briefly the female literature ofIndia, besides evaluating Naidu’s social and literary position and activities. It also tries to provide answers to such questions as: Why is the women’s day inIndiathe birthday of a campaigner poetess? What are the social conditions that she becomes a symbol of the ideal woman? What necessity makes the government officials consider an artist, intellectual, patriotic, and freedom-loving woman as an example for the women of the country?

The gnostic poem of "Sheikh-e- Sanaan and Dokhtar-e- Tarsa" (the Sheikh of Sanaan and the Christian Girl) is one of the two independent Persian poems from the story of Sheikh-e- Sanaan that Mohammad Vahdat Hindi, the Indian poet and Gnostic of the 12- 13th century, has composed by using the narration of Sheikh FaridoddinAttar Neyshabouri in the Manteghotteir. The other poem belongs to Mirza Ibrahim Naderi Kazerooni, the poet contemporary with Vahdat. The poem by Vahdat Hindi contains 2800 couplets in the form of mathnavi and with the rhythm of Nezami’s khosro and Shirin. Throughout this credible mathnavi, Vahdat has taken advantage of the verses of the Koran, the prophet’s narrations and the savants’ sayings, as well as attractive and fascinating stories and parables, thereby promoting the spiritual attractiveness and literary value of the poem. The research method of the present article is descriptive – analytic on the basis of library sources.

The post-colonial literature often opposes the instructions of the Colonialism Era and discusses the impacts and consequences of the liberalization, and investigates the procedure of the developments and the political-cultural independence of the people who have torn the chains of the colonialism. This literature also literarily analyzes the texts of colonial and ethnic tendencies. With its background of colonial experiences and its present post- colonial culture,Indiais a comprehensive subject for post- colonial studies and the resulted impacts. In fact, the post- colonial literature inIndiameans freedom from the old cover of the Western thoughts and paradigms, and the emergence of awareness and new intellectual concepts that make "self- expression" important. The post- colonial period inIndiahas resulted in shaping new identities and cultures that through studying and surveying the colonial period attempt to re-explore their marginalized identities and cultures and to constitute a modern society by creating new mental and analytical structures based on the Indian culture. Indeed, the Indian writers have challenged even the post-colonial definitions and parameters, and although in the majority of theBritain’s colonies the English language has been the language of the literature of the post- colonial stage, the Indian writers have developed their indigenous languages along with it. Emergence of the post-colonial literature inIndiais the authentic representation of these attempts and developments. In this article, the authors examine peculiarities of the post- colonial Indian literature, as well as the language, culture and identity in the post-colonial literature inIndia.

The present article explains the role of various factors in the rise of fundamentalism inPakistanat the domestic, regional and international levels. For this purpose, and in order to describe the subject more accurately, the general systems theory has been used as the theoretical framework. Having defined the fundamentalism by using the descriptive - analytic method, we have investigated the domestic, regional and international factors influential in shaping this phenomenon. The findings of this article show that the unfavorable political, social, economic and cultural conditions ofPakistan, together with the role of Islam in the developments of the country are among the most important domestic factors in the emergence of the phenomenon of fundamentalism inPakistan. The establishment of the religious schools and the growth of radical ideas after the Soviet Union’s invasion of Afghanistan, together with the issue of Kashmir and the financial support of Saudi Arabia for the extremist groups and the injection of the ideology of the Vahhabi Sunnis into the minds of the Afghan and Pakistani Sunni youths are among the influential factors for the increasing growth and expansion of the extremism in the region. At the international level, the presence of the West, and on top of them the United States, in Afghanistan and Pakistan on the pretext of fighting against the Russians, followed by their support for the Taliban, has played a crucial role in the spread of extremism as well; moreover, after the event of the September 11, the change in the America's policy towards the Taliban with the intent of confronting with them has had a critical role in the fundamentalist groups’ tendency to violence in Pakistan.

When defining the origin of social science literature engage we understand that literature is not only a social impact but on the inextricably liked its also past. According to the poet’s commitment is nothing but accountability, criticism of the hypocrisy and the appearance makers of long time, language and the word of poets and writers of the made the commitment to humane societies affected. One criticism of the manner of poets is use of the style or type of humor literary. In this way we can say that satire is the best tool, Because the literary humor is artistic verbal and funny wonderful that same criticism, aimed at improving the community and a thought or belief is false. Of successful poets in Persian literature has been able to take of the way gain enough Ghazali Mashhadi poet laureate is the poet of ten century. Humor Ghazali is often satirical social criticism, including criticism of the hypocrisy and moral way of life and charity work is associate the appearance atrad. With the pretense of piety and virtuouse would have to disagree with love heart. Ghazali of that hypocrites journals, wisdom in the carnal request service have put, is hurt and that such rational are criticism but roguery that are freedom, parity and brilliance and is associated with love and for feature heart prefer. Ghzali’s ghazal of individuals and society with it’s basic structure of Ghazali’s mystical deep contradiction is entirely consistent.

The beautiful historicallandofIndiahas always been the cradle and the home of the Persian poetry for centuries and ages. Naziri Neyshabouri is one of the hundreds of the Iranian poets and the first one of them who traveled to Abdolrahim khan (titled khan-e-khanan)’s court in the land of “the speakers of the sweet Persian language”, owing to his generosity and his love for improving the literature. Naziri moved toIndiain 992 H.Q. and stayed there for about 31 years until 1021 H.Q. when he passed away in Gojarat. He praised the great men and benefactors of that poet-nourishing land and lived there as a committed Moslem and a twelve-Imami Shiite and an honest lover of the Almighty and a devotee of the religion. However, his nostalgia for his homeland and his birthplace, the city ofNeyshabour, as well as for khorasan is reflected in his poems. Naziri’s descriptions of the ancient historical city of Neyshabour, as well as the great Khorasan are fascinating; he sometimes calls Neyshabour the “savory mine”, and sometimes “Attar’s mud”, as it is the burial place of Attar Neyshabouri, once talks of the Neyshabouri “turquoise-likes”, and somewhere else remembers “the house of mother and the grave of father” in Neyshabour and wishes to return and to “stay” there. The valuable information that Naziri sets forth from his birthplace, Neyshabour, and from Khorasan is magnificent and considerable. In the present article, by describing couplets of Naziri’s poems, we investigate parts of these concerns. Perhaps, it can be a guide for the researchers in the studies whose aim is to know Naziri better.