نشریه مطالعات شبه قاره
سال چهارم شماره 13 (زمستان 1391)

Indian people's struggle against the British took different forms. One of the Indian Muslims’ measures to avoid cultural invasion of the colonialism was foundation of religious schools.The purpose of the present paper is to establish familiarity with the Deobandi School and its influence on Iranian Baluchistan.Therefore, by using descriptive – analytical method and taking advantage of original sources in Urdu, Arabic and Persian, we have attempted to illustrate the historical context of the Deobandi School of Thought.The given historical period begins from the early 19th century and extends to the recent decades.The question is that: Have religious schools in Baluchestan been influenced by Indian Deobandi School of Thought? And what have pioneer founders of Deobandi Schools in Baluchistan done in this regard?The assumption is that educational reforms in Baluchistan have been formed under the influence of Deobandi thinking, and this trend has continued since then.The study showed that Iranian Baluch students who returned to Baluchistan after being educated in Indian Deobandi School caused changes in religious schools and in the currents of thought in Baluchistan, and the current propagation groups conduct their activities, inspired by Deobandi Dar-ul Olum pattern.

IqbalLahuri is one of the poets who have expressed a great deal of hope in their poems. He had a great role in the enlightenment of his home-country’s people and also in the establishment of Pakistan as a country. He has explained the problems of the Islamic world, together with solutions, in his poetry and specifically in the book, “What Should We Do?” He expressed the agony of the people in those poems and gave them hope of a better future, in fact, Iqbal tried to solve the human problems by his poems.The present research sociologically investigates the mental themes and lingual and literary fundamentals and characteristics of hope and religion in the poems of this Islamic philosopher and demonstrates his role in the opposition and committed literature.

The Mongols’ exit of their own territory and their invasions of other territories were the last attacks and emigration of tribes who were inhabitants of the central Asia. This last exit affected vast geographical areas. Mongols took possession of the lands right from the Pacific Ocean up to Eastern Europe that included whole china, Iran and Syria. They established their government with the Mongolian origin in those countries. What was strange in such a great conquest was that they did not conquer India. In this study, using descriptive-analytical approach and based on original references, we will discuss the reasons why Mongols did not invade India. The authors believe that Hulagu Khan’s reluctance to open a new frontier and to enlarge the Mongol’s territory in the eastern parts of Iran was mainly due to the treaty that he signed with Indian kings. Other Ilkhanate governors also respected and accepted this treaty, while Chaghatai ̓s Ulus neglected it and repeatedly invaded India. Also, this paper emphasizes on the trend of the inclination of Chaghatai’s Ulus towards India and the conquest of this land by Chengiz Khan’s successors. In this connection, we discuss the relationship of the Indian kings with the Ilkhanate and Chaghatai ̓s Ulus as well as the mode of their mutual interactions.

Iranian ‘Haoma’ and Indian ‘Suma’ are the most ancient mythical elements that are common between ancient civilizations of Iran and India. In ancient myths, ‘Haoma’ or ‘Suma’ was the name of a holy plant from whose extract Iranians and Indians made sanative syrup. In ‘Rig Veda’ and ‘Avesta’ it has been described through praise and admiration. To gain the extract of this plant was one of the best deeds, but gradually the belief in sanative and magical properties of ‘Haoma (Suma)’ caused the spreading of its role among Indian and Iranian peoples, and considerable differences appeared in the nature of ‘Haoma’ and ‘Suma’. This change in the nature of Indian ‘Suma’ was greater than that of Iranian ‘Haoma’. In this research study, carried out by the use of descriptive-analytical method, the place of ‘Suma’ in the ancient Indians’ civilization is studied. In order to provide a better explanation, we have introduced ‘Haoma’ in Iranian civilization briefly, and then various aspects of ‘Suma’ in Indian civilization have been introduced. The result of this study is suggestive of commonalities between Indian and Iranian ‘Suma’. Moreover, it shows that the changes in the nature of ‘Soma’ myth have been more than ‘Haoma’; in fact, Indian ‘Suma’ has gradually been degenerated and appeared as a god, man, even as the heavenly moon; therefore, it has changed greater than Iranian ‘Haoma’ and has found a more mythological form.

Mystical texts of the Persian language and literature occupy a very special and magnificent position in preserving the culture and heritage of the Islamic mysticism. Consequently, analysis, emendation, and publication of such manuscripts should be a priority for literature students and instructors.In the present article, a manuscript of Asrar-ul Owlia, which includes discourses of Sheikh Fariduddin Shekar Ganj, one of the well known mystics of Chishtian order of India in the 6th and 7th centuries AH gathered and written by one of his students, Badruddin Eshagh Dehlavi, is introduced and its stylistic and content characterestics are studied.

Manuscripts are among the most precious treasuries left behind by our ancestors, and our duty is to protect and revive and introduce this cultural heritage. Although great attempts have been carried out, in the current era, to introduce these precious treasuries, there are still lots of manuscripts not yet identified and introduced. One of these unknown works is Bidel-e Dehlavi’s ‘Chahar Onsor’. In the present paper, the authors attempt to present the very valuable manuscript of Bidel-e Dehlavi’s ‘Chahar Onsor’ identified in the libraries of Iran. At first, we will have a brief look at Bidel’s life and manuscripts, and then investigate its content and literary value, then its different chapters are introduced, and finally, in common with the contents of manuscript lists, we cover the apparent characteristics of the manuscripts, such as the name of the author and scribe, the time and location of copying, number and size of the leaves and lines, and the beginning and end, the type of hand writing, and so on. The overall result of our research suggests that manuscript 2 of Tehran University bears more outstanding specifications compared with the other identified manuscripts.

Although a major part of the cultural and literary treasury of India, especially the written heritage of India’s Farsi writers, has been introduced recently, there are still literary works in the form of prose or poetry which have been produced in the Indian subcontinent and remained unknown. One of these precious unknown works is the lovely story of Sho’le-ye Ah (Flame of Sigh) by Ghayouri Dehlavi, the secretary, Farsi writer and poet of the Indian subcontinent in the 12th century. He was one of the prominent secretaries in the era of Shah Alam Gurkani II, and according to this king’s command, he translated the lovely story of Malek Mohammad and Shamse Banoo from Urdu to Farsi in ‘Naser-e Mosajja’ which he then called Sho’le-ye Ah. However, since he did not receive any donation for it from the king, he started to compose a supplementary long poem and called it Dood-e Ah (Smoke of Sigh).This research, for the first time, tries to introduce this Shiite Indian poet and his work, Sho’le-ye Ah. The only remaining copy of Sho’le-ye Ah is in Iran, in the form of a picture version, in Tehran University, and the original copy is available at the Badleian Library in England.