جستجوی مقالات مرتبط با کلیدواژه « گورکانیان هند » در نشریات گروه « علوم انسانی »

Transmission of idea and inner reality is an important feature of images. This fact has always been accompanied with the display of mental and ideological tensions in historical images. Representing historical characters is one of the most significant features of the Indian Mughal miniature, which has been the manifestation of Mughal emperors’ tastes and interests. There are some crucial points in such portraits which are remained unknown due to reliance on the mere superficial structures and implications. Actually, two important features, i.e. authority and spirituality, are of immense significance in these portraits. Adopting a descriptive-analytical methodology, the present article is to answer the following question: What are the main visual elements relating to authority and spirituality in the Mughal portraits in India? Studying 30 portraits as case studies in this research, the results show that the manifestation of authority and spirituality in the trinity of emperor, sheikh and yogi were considered more than others, and this has been represented in the portraits of the king more conspicuously.

Assessing the religious policy of Muslim states in history is one of the most controversial points that some scholars have taken a critical look at. The Gurkhanid rule in India is one of the states that has attracted the attention of scholars and they have spoken about it in particular, considering the two different types of religious tolerance or religious confrontation during the reigns of Akber & Aurangzeb. Meanwhile, the transformation of religious politics over a period of one hundred years and its impact on the ruling process of the imperial dynasty is important because it is considered a criterion for the decline of the Gurkhans of India. Relying on a descriptive-analytical method and based on theoretical and library studies, this study examines the practice of the Aurangzeb government with the two main sections of the Indian Muslim community, namely Sunnis and Shiites. Although critics argue that Aurangzeb abandoned the multifaceted religious heritage of his predecessors, inciting the majority of Indian society against the Islamic system and destroying his dynasty by imposing taxes on non-Muslims and destroying Indian temples, it should not be forgotten. The shift in the balance in favor of the Muslims, through interaction with the Sunnis and confrontation with the Shiites, all ended to the detriment of India's Muslim minority. It made alliance between Shiites and Sunnis in India impossible and involved the majority of Indo-religions with Muslims. He incited Hindus and Sikhs against the Gurkhani government and rendered Shiites and Sunnis incapable of

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 Inju Shirazi family was one of the prominent Iranian families of the Safavid era who after migrating to India, were able to become the source of significant influences in various areas of India. This research seeks to answer the main question using a desk study method and in a descriptive and analytical way: what role did the Inju Shirazi family play in the political and cultural arena in the south and north of India at that time? The findings of the study confirm that the Inju family during their presence in southern India, in addition to trying to spread Shiism, also played an important role in establishing relations between the governments of this region and the Safavid government. In addition to being the main advisers of the Gurkhanids in political affairs, especially in relation to the Deccan region, the Injus in northern India also played a significant role in promoting Iranian and Islamic culture, especially Persian language.

After the Safavid court gave up its extensive support for the art of Iran's book designing doctrine , it began to decline, and some of the artists of the Safavid court migrated to India at the invitation of the Gorkan rulers.The presence of these artists and their supervision of Gurkanian's bookdesigning workshops caused the transfer and expansion of many aesthetic achievements of Iranian art in the newly established Gurkanian doctrine . This research has been done with the aim of investigating the effectiveness of the Gurkani gilding school from Safavid and also investigating the similarities and differences between these two doctrines.And for this purpose, a Qur'an from the Safavid period and a Qur'an from the Gurkan period have been selected and analyzed. The hypothesis of this research is based on the fact that because of the very close relationship between this government and the migration of some Iranian artists to India, Gorkani gilding has been influenced by Safavid gilding.Finally, it can be concluded that Gurkani art, despite all its similarities to Safavid art, has changed over time and found its own nature and independence.

Reconstructing the frames of Sufism's approach towards Hinduism in the Indian Subcontinent is what this paper aims for. Sufism over the course of time influenced Hindu ideas and was itself immensely influenced by Hinduism. Sufi Muslims' relationship with Hindus took a variety of forms based on the historical moment, place, and the specific currents within the Islamic civilization with which they were influenced. Generally, these relations put Muslim Sufis somewhere within “orthodox,” “philosophical,” and “popular” schools of thought within Sufism. In a broader scheme, these schools appear in six different types each with particular historical instances of its own. We can calibrate these relations to one of the following types: “comparison,” “interaction,” “conversion,” “assimilation,” “Affirmation,” and “confrontation”. This study will categorize these six types with the aid of historical evidence. This research examines the era between the third to the tenth century AH, during which Muslim Sufis remarkably thrived in the Indian Subcontinent.

Medicine in India has a long history, as in the Sassanid and Islamic eras, Indian medical books were one of the scientific sources of that time. India and their occupation was in the court of the Gurkhanids of India. The reason for these migrations was the strict religious policies of the Safavid kings and the favorable situation in India due to the policy of religious tolerance of the Mongols of India. After the complete conquest of India during the reign of Akbar Shah, the Mongols continued to rule. India, which in terms of historical and religious geography includes a plurality of different ethnicities and religions, will not be easily accessible, and only with the help of religious policy can tolerance prevail in India's pluralistic society. Mongol court support and generous rewards Sean was an exciting factor in attracting Iranian Najkan. This article deals with the impact of Gurkhanian religious policy in attracting the Iranian medical community in the Safavid era. O preachers of religious freedom were the elite society Iranians were under pressure from the fanatical policies of the Safavid government, and for this reason India became a bulwark to attract this elite group from Iranian society.

The migration of Iranian elites to the Indian subcontinent and their decisive role in the development of civilizational manifestations of this land, especially medical knowledge is very important. These migrations were due to repulsive factors in Iran and gravity in India. Issues such as the religious policy of the Safavid kings, the Safavids' lack of attention to the scientific elite, the Uzbek invasions of eastern Iran, especially Khorasan, the emergence of movements such as Naqtawiyah and the Afghan invasion, and the fall of the Safavid government in Iran accelerated these migrations. On the other hand, the existence of geographical and political attractions in the Indian subcontinent, the political and cultural role of the Gurkhani sultans, the implementation of a policy of tolerance and creating suitable conditions for providing living facilities and job security and art and knowledge and friendship of Indian rulers attract Iranian elites. Provided. A number of medical scientists also achieved important military and political positions in the Gurkhanian court due to the scientific environment and comfort, influenced by the safe and comfortable environment, and provided civilized services in a worthy position. In fact, the term "position" referred to many military elites who were active in various scientific, political and artistic affairs and played a significant role in the development of the Gurkhani government. Immigrant Iranians who held positions in the military hierarchy also held political and administrative positions. Among the most famous Iranian immigrants to India are Abolfath Gilani, Hakim Ali Gilani, Hakim Najibuddin Hammam, Hakim Ain Al-Molk Shirazi, Asef Jah Tehrani, Jafar Beyg Qazvini and Amir Fathollah Shirazi, who in transmitting Iranian culture, development and Completion of medical knowledge and the invention of new methods of treatment played an important role in the Gurkanian court. In the field of medical knowledge, the main actions of Iranian officials were: Explaining the harms of tobacco by Hakim Ali Gilani, a thousandth official in the court of Akbar Shah Gurkhani; He also mentioned the harms of nicotine in tobacco smoke, pointing to the existence of an oil in hookah water, which adds to its harm. His most important work in medical science is Fattahi's book on the description of the law, which was effective in the development of medical knowledge in India. 2.Hakim Ain al-Mulk Shirazi, who held a five-hundredth position in the army, was considered the inventor of issuing medical certificates or medical certificates. This certificate was required to be presented by court agents who had been absent from work for some time due to illness, and in the time of Akbar Shah the method of Hakim Ain al-Mulk's medical certificate became common. He was also one of the leaders in treating chronic wounds. Healed well the deep wounds caused by the assassination attempt on Akbar Shah. He was also proficient in eye surgery and his most important book in this regard was Zia al-Oyun. In general pharmacology, the words al-Adawiyah and al-Fadhul al-Adawiyah were among his unique works. The book of Dara Shokouhi by Hakim Ain al-Mulk was qualitatively at the level of Ibn Sina's law and the Khwarazmshahi reserve of Seyyed Ismail Jorjani, which was a complete collection of Iranian, Indian and Arabic medical information. The name of the book was taken from Darashkooh, the son of Shah Jahan, who had many efforts and services in support of the Iranian immigrant doctors. This book is an encyclopedia of medicine that has descriptive images, comprehensive information and treatment methods as its most important features. 3.Ibn Sina's description of the law by Hakim Ali Gilani, a seven-hundred-year-old Gurkhani court official, was one of the valuable works of Iranian immigrants in the field of medicine. In another of his works, entitled Experience, he proposed his most important medical initiative, the manufacture of a diode oil or ointment, which was very useful in the treatment of bruises or muscle aches and osteoarthritis and is still widely used in India. 4.The establishment of an office was another innovation of Iranian officials, which was done by Mirza Mohammad Ali Shirazi. Opposition to taking blood from a vein was registered even in urgent cases by Hakim Jalaluddin Ardestani, a 200-year-old official of Akbar Shah. 6.The medical procedures of Hakim Daud Taqrib Khan, the son of Inayatullah, a 2500 official in the court of Shah Jahan, are also important. He mentioned the use of cumin to treat bloody diarrhea, the use of green chicory to treat dyspnea and the swelling caused by it, the use of milk thistle to treat constipation, and the use of cold diuretics to relieve urination and constipation. Compilation of medical systems by Hakim Yousefi Heravi had a great impact on the evolution of medical knowledge in Gurkhani court; Because in addition to facilitating medicine and speeding up treatment, it also played an important role in technicalizing and promoting its terms. The system of treatment of diseases in two hundred and eighty-nine quatrains in the symptoms of diseases and the treatment of each of them, the comprehensive system of benefits in the description of rabies and its treatment , The system of food and drink in medical measures for food and drink, the reasons of the pulse about the types of pulse and recognizing diseases through this, the treatise of the reasons of urination about urology and recognizing diseases from it and the treatise on maintaining the health of the body. Fifty-four verses named after Mohammad Babar, the king of Gurkhani, is one of the most important and important ones. Hakim Mohammad Hashem Shirazi, a position holder of 3000 Gurkhani court, by writing books such as Jame Al-Jame'e on the expression of kidney and urinary tract diseases, the condition of the respiratory organs in diseases of the respiratory system and the subject of plants and diseases. Provided. In general, it can be said that the prevalence of Persian and Arabic medical terms in the Indian medical system, ensuring the health of Indian rulers, the trust of the Gurkhani kings in Iranian physicians and the spread of Iranian culture in different parts of the Indian subcontinent were the most important achievements of Iranian officials in the Gurkhanid court.

Although attention to agency/role versus structure has been the main feature of Muslim historians and scholars in writing history, women's role in history has been almost neglected. Based on historical data and reports, this article examines the role, extent and manner of women's participation as historical actors in political and military relations during the rule of the six Gurkhani kings (Babur, Homayoun, Akbar, Jahangir, Shah Jahan and Aurangzeb). It seems that in addition to personal merit and skill and ability, the spirit of tolerance of the Gurkhani sultans has not been ineffective in providing the necessary context for women to play a role. Women in political activities such as assisting in gaining power, managing government affairs, participating in political events and resolving disputes between emperors and princes and courtiers; Funding for the military, intelligence gathering, and even direct participation in battles through skills such as javelin throwing and shooting played a significant role.

The reign of Gurkani kings, from Babur to Aurangzeb is architecturally one of India’s most flourishing cultural and artistic periods. During this period, not only men were involved in architecture and construction activities, but Mongol women and princesses also took an active part in architecture. The women of the royal and non-royal families, despite the limitations they faced, succeeded in making a major contribution to the construction of religious and non-religious buildings, relying on their talent, ingenuity, and perseverance. This article will address the role and contribution of these women to Indo-Islamic architecture.

Along with the kings, women in the Gurkani court of India were supported and encouraged by Persian-speaking poets and speakers to be of effect on the status and the stability of the Persian language and literature in India. They provided the ways and means of expanding the language among the Indian courtiers. Under the courtiers’ support, most of those women created great works in Persian and established schools and libraries to compile and translate prominent works of the Persian language. This provided the ground for the consolidation and learning of this language. Also, many such women have left behind prose and poetic works in Persian, which is due to their being fond of the Persian Language and Literature. What predisposed the situation for this enterprise was the literary education popular in the Gurkani Dynasty and the poetic and literary environment in which they grew. The present research aims to examine the role of Gurkani women in the expansion of the Persian language and literature. For this purpose, the main question is ‘How did the women in the Gurkani court influence the spread of the Persian language and literature in India?’ The significance of this research is that, so far, no independent study has been carried out on the role and performance of Gurkani women in the development and expansion of the Persian language and literature. The study addresses the subject via a descriptive-analytic method.

During the Gurkanian (1526-1857), especially in Akbar Shah period, was gaven much attention to the spread of culture and arts. One of the services of Akbar Shah era was the translation of Sanskrit books into Farsi and illustrating of them. One of this manuscripts, illustrated Ramayana book that is available at Freer's Art Gallery is the battle story of Ramchander, the seventh manifestation of Vishnu with Ravana, who is the greatest demon. The examining of influence of the motif of the demons in the Ramayana manuscript of the Freer Museum, both previous and contemporary texts have been selected as the main question of this research. The purpose of this research is to carry out the iconographic matching of the image of demon and its place in the Ramayana manuscript of Abdul Rahim Khan with the sample of previous and similar texts in the India. Study was conducted by descriptive, historical-comparative method and the results indicate that the motif of the demons in the research manuscript, have been depicted in the four forms of the demon with recurred members, animal, human, and combination (human-animal).In previous texts, demons are portrayed in a combination form. In the simultaneous texts, the main characters of the epic are most often depicted in the form of humans and other characters in a combination form.

Demons as evil and harmful creatures have always played a significant role in the myths and cultures of different nations. In the Indian texts too, we see from the outset a strong presence of various demons and the struggle of the gods for their destruction. In the epic era, Raksheses are the biggest demons which have introduced in the three epics of Mahabharata, Puranaha and Ramayana. Among the most popular of the Indian epics, Ramayana is the story of the Battle of Ramchandra, the seventh manifestation of Vishnu, with the great demon of the time, Raven. This version was prepared by Abdul Rahim Khan Khanan(1557-1626)  (mansouri 1394:192). During the Gurkanian period (1526-1857), especially in Akbar Shah period, interfaith relations expanded, which also gave rise to interactions in the art of this period. The Ramayana version of the Washington Freer and Sackler Gallery is one of the works that show the extent of Persian language and Muslim services influence on the Indian religious culture (seyller, 1999: 46). Its paintings are notable for their widespread presence of demons and a great variety of their character designs. Studying the demons can reveal the realities of the unknown periods of human life, cultures, beliefs, and... The Ramayana paintings of the Freer Gallery are an example of the bold presence of demons in the Islamic period. Research questions include: What is the position of demons in the Indian texts? What was the impact of the demon's role in the Ramayana's version of Freer's gallery of earlier and contemporary visual texts? What are the characteristics and similarities and differences of Ravenna's images in the Ramayana version of the Freer's gallery and other prior and contemporaneous manuscripts? The purpose of the present study is to study the iconography of the image of the demon and its place in the Ramayana version of Abdul Rahim Khan and to examine the similarities and differences of the demons in the sample of earlier and contemporary texts in the Indian land with the demons in the selected version.

The present study is fundamental research and has been done by descriptive and historical-comparative method. The method of data collection is library-based, with text reading, capturing and collecting images and its analysis is qualitative. The authors have introduced and described the features of the twenty-two main demons of the Ramayana epic, illustrated in forty-four illustrations of this edition. To examine the similarities and differences between these demons and demons in earlier texts, motifs of the Ramayana in various temples of India were selected from approximately 600 BC to the 12th century, and contemporary texts with selected text depicted in the 17th and 18th centuries, were also used.

Ramayana is the story of fight of the seventh manifestation of Vishnu, Ramchandra with the great devil, Raven. The appearance of the demons in the Ramayana version of the Freer Gallery can be divided into four categories: 1. Demons with repeated members.in this version, Raven and Tersera depicted with reproduced organs. 2. The animal-shaped demon, that Mariche is the only demon depicted in the animal form. 3. human-shaped demon, which is only Indrajit, depicted in one image with a completely human anatomy and appearance and  4-hybrid demons that most demons in this version are in the form of hybrids (human-animal).The appearance of the demons in the pictorial texts before the Ramayana version of the Freer Gallery, given the prominent templates, indicates that the majority of the text demons before the study version have anatomical and fully human features, and demons with hybrid feature were not found. Due to the appearance of the demons in the visual texts at the same time as the Ramayana version of the Freer Gallery- most of them are in Rajput styles-most of the main demons are in the form of the human. Raven is the main demon of the epic. He is depicted in most pictures with a plurality of two members of the head and hands, all of them have human figures and their number is ten. The number of hands in the samples varies. In all the texts studied, Raven is depicted with two human legs.

The answer to the first question is that demons as harmful creatures have been present in Hindu religious and epic texts from the beginning. The main demons in the Indian texts are: the Asuras, the Danves, the Ditias, nagas, Pishachas and the Raksheses.To answer the second question, you should refer to the results of the surveys:The demons depicted in this edition are divided into four groups: the demon with numerous organs, the demon with animal form, the demon with human form, and the demon with hybrid (animal-human) form.According to statistics, most of the demons have been depicted with hybrid organs, and the demon with the goat and human head, followed by the demon in the form of cats and hybrids, followed by the demon with the head of the dragon, more than others. All demons have human hands. The most prolific form of the eye is human eye, followed by the dragon. They are sometimes depicted with the animal eye. Most demons have two horns. The most frequent form of ear is in the form of a goat ear, followed by an elephant. Most demons have tails and in some cases do not. The most frequent form of legs is the human foot and the bird's claw. Of course, some of the demons are depicted with elephant legs or compound legs of elephant feet and bird's claws. Most of the demons have depicted with their teeth out.In the previous texts, epic demons can be divided into three groups of repeated member demons, demons in animal form, and demons in human form.Studying contemporaneous pictures with the selected version revealed that most of the main demons were depicted in a fully human anatomy and the demons fighting for the Raven had a human-animal hybrid form. Also the hybrid demons in this edition all have fully human organs and animal or hybrid heads. So, in answer to the second question, it can be said that the painters of Abdul Rahim Khan's workshop did not influence by the previous demon samples in designing of hybrid demons and because of their different design than their contemporary ones, they may not only have influenced from them but also influenced them.Raven's images in the earlier and concurrent examples were not significantly different from those in the case study, and the differences are only in details. He is depicted in most images with a plurality of two members of the head and hands, and the heads are all in human form, often in numbers of ten, and in other specimens have less numerous. The head style of the most texts is five heads to the right and five heads to the left, but in some cases this style changes. In the all of the texts which studied, Raven is depicted with two human legs. So, in answer to the third question, it can be said that the artists of all three texts have been faithful to the story text in the design of Raven's character with its reproduced members. Since the examples of demons, creatures and deities with repeated members are abundantly found in Indian art and civilization, it seems that the artists in the study and simultaneous manuscripts have been influenced by the earlier examples of Ravenna's character design.
 

During the Safavid period, many artists, scholars, poets and artisans proceeded to India to settle in a country where Gurkani kings were known for their support of literary and artistic people. Among these classes, there were also some Iranian physicians who were able to move up the steps with medical skills and expertise, and they could be found in the specialty physicians in that court. Some of these physicians also known poetry, and sometimes wrote their own compilations in the field of medicine in a disciplined manner.
The present research, developed by descriptive-analytical method and using library resources, attempts to introduce Iranian physicians by examining the causes and factors of their immigration to the subcontinent and their performance. The necessity of this research is that so far no independent research has been conducted on the Iranian Safavid physicians at the Gurkanian court in India.

Impressions of language and Persian Literature in other cultures is one of the important subjects in civilization and Islamic studies.The aim of this article is to analyze the role of shiee poets in expanding Shiism and Persian language in the sub-continent during 16th and 17th century in Safavid Period.
The method of this article is based on documental- historical method.
The results of the research indicate that in this era, Persian language became the official language and Shiism was expanded and even the kings composed poem in Persian.
The author of the article concluded that Mughal Kings supported the Iranian poets, cultures and Persian language. Then shiee poems began to develop and both the shiism foundations and the expansion of Iraninan civilization began to migrate to the sub-continent. Taleb Amoli was the greatest poet in Jahangir’s court and his wife and both of them composed in Persian and Saeb Tabrizi became a great poet in Shahjahan Period.

Poetry and Calligraphy are among the most valuable and the most distinguished techniques and the common arts among Iranians. The elegant artists, using the valuable concepts in persian verse in the beautiful writing form, have created unique artistic works, That because of being harmong in content, transcription and embellish ment are placed among the finest sample of Iranian art. The expanded success of Iranian artists in making these works, not only brougth brilliant fame and name for them in Safavid era in Iran, but also in attracted the attention and the interest of the Indian Goorkanid rulers and they prepared the way for migrating Iranian eliet artists to India, they spread the culture and the art of Iran in Indian subcontinent. Some of Iranian talented poets attended among these migrated artists that in addition to having fine literary talent, they had the talent for calligraphy. The historic importance of the migration of these artists in spreading the Iranian literature and art in Indian subcontinent has caused that this subject is considerd in this research. This research is collected in descriptive, analytic style, relying on the historic resourse and the remained documents, the attendance of the elegant poets in Indian Goorkanid court is considered.

Along with the development of political relations between Iran and the Mughals of India, trade relations started off with difficulty as Shah Abbas prevented the presence of Indian merchants in Iran, therefore, the amount of goods traded between the two countries was insignificant. However, in spite of border disputes after the demise of Shah Abbas trade expanded to the extent that Indian Mughals became one of the largest trade partners of Safavid Iran. As Merchants and active agents of the two countries found a firm foothold in ports, cities, and trade centers of the other country, Iran-India trade developed considerably under Shah Abbas II compared to the previous periods. In regard to the prominent role of Indian merchants in Iranian economy under Shah Abbas II, an analysis of trade relations between the two countries become all the more important. The question remains as to what the implications of political relations were for Iran-India trade during Shah Abbas II. The author has sought to study Iran-India trade relations during the reign of Shah Abbas II and analyze the amount and type of traded commodities and goods and trade routes, and also has tried to assess the impact of political relations on trade between the two countries.

Cultural transformations at the time of Indian Timurid rulers are marked a turning point in the history of this land. Such transformations occurred in various spheres including authorship of rich written works. Among these works, the Quranic works, which are mainly quintessential either in the Islamic world or in the history of the Quranic studies in the Indian Subcontinent, hold an outstanding status. The authors of these works were Indian political figures or immigrant Iranians at the Indian Gurkanid court, who were also playing influential roles in the political and social domains. The present study benefited from interdisciplinary studies of History of Islam and Quranic sciences. Through describing and analyzing historical documents, it attempts to introduce political and historical figures involved in the Quranic studies in Timurid era, and reviews a number of their commentaries.

Among the variousdisplays of Iranian architecture، Persian gardens have been simple and fresh based on the fundamental principles and aresymbolized as the Paradise. The Architect creates Persian gardens using the primitive principles of Iranian Architecture، being aware of the climates of different areas and inspiringof the Holy Quran''s descriptions of heaven''s gardens. Meanwhile، by the increased cultural relations of Iran and India speciallyin Timurids and Safavids era، Persian gardens as well as other Iranian architecture elements، have been patterned for Indian artists that their impacts are obviously revealed in architecture territory of Mughals. The results demonstrate that the presence of safavid gardens in India in Mughal era indicate a specific form and local art on the Mughal gardens.

From the beginning of the seventh century, because of the political, economic, and social problems induced by Mongols’ invasion to Iran, Iranians’ massive immigration to India was begun. With the rise of the Safavid government and strength-gaining of Gurakani Empire in India, a large number of Iranian people (including Shiite judges) immigrated to India who were appointed to important (judicial) positions by Gurkani kings. The question to which we are going to seek an answer is investigation of the role of Iranian judges in promotion of Twelve Imami Shi’ism in Gurkani period of India. The geographical scope of the study is the northern region of the Indian subcontinent including the cities such as Delhi, Kashmir, Lucknow and Lahore in today Pakistan in which some Shiite people are settled now. It seems that these immigrants were successful in their mission in different ways such as being occupied for key positions and applying the received authority out of them, training apprentices, and writing various works in jurisprudential, theological fields. The result of this analytic-descriptive research indicates that entrance of Shia religion to India has been carried out by some Shia scholars.