جستجوی مقالات مرتبط با کلیدواژه « indian subcontinent » در نشریات گروه « ادبیات و زبان ها »

 Momen Arashi is one of the mystical poets and writers of the 11th century. His interest in Saadi and Jami led him to write the book of Shekarestan, close to the style of Golestan and Baharestan. This book has been written in the form of prose along with Persian and Arabic poems, decorated with verbal and spiritual arts and in the form of short and informative sentences. Shekarestan includes six chapters and has various stories based on mystical, religious and moral principles. What adds to the importance of this edition is the introduction of mystics and great men of Persian literature and bringing instructive anecdotes from them.

 This article, using descriptive-analytical method, tries to introduce Momen Arashi and his works in detail, while introducing the Shekarestan manuscript in detail. Then, the stylistic and content characteristics of this work are examined at three linguistic, literary and intellectual levels.

 The results indicate that the Arabic language and the composition of Persian sentences in the context of the Arabic language syntax, reference to Quranic verses and hadiths, abundance of words and attention to the use of Persian words and combinations, innovation in the use of words and many combinations, a lot of attention Verbal and spiritual arrangements are considered as elements of its style.

 From the structural and content aspects, Shekarestan can be considered as one of the successful mystical works in which the author has been able to create a beautiful and, at the same time, strong prose by understanding the spirit of the languages of Saadi and Jami and their mysteries.

Malfuzat is said to the texts that are the result of writing and collecting the words of sheikhs in sufi meetings of India. After the writing of “Fawaid al-Fuad” Amir Hassan Sijzi, which is the most impressive example of this literary genre, in the early 8th century, some works called Malfuzat appeared, which were related to the early sheikhs of Chishti and at least a century ago.There have always been debates about the authenticity and attribution of these works to their author. This article compares two works of “Malfuzat” by Chishti Order; Khair al-Majalis, the compilations of sheikh Nasiruddin Mahmood chirag dehlavi, is reliable in terms of authenticity, and the other is anis Al-Arwah, the compilations of sheikh Usman Harooni, which became popular a century after it was written.this article, by reviewing these two works more closely and examining the structural and content characteristics, gives reasons that reveal the imputation and inauthenticity of anis al-arwah compared to other text. The most important of these reasons are the absence of the presence of the author, the existence of historical ambiguity in the work, the attribution of the writing of the text to the main caliph sheikh, the existence of some characteristics of written texts, and the low frequency of verbal character in attributed and fake text.

Fantasy is a new topic in literature that is rooted in myths and fairy tales. Folk tales are the range of presence of imaginary elements. Fantasy is the most mysterious and horrifying kind of story that, by breaking the barrier of the mind, creates a world full of wonderful events and supernatural beings parallel or tied to the real world. The folk tale of Bustan-e- Khayal is full of these elements and imaginative scenes. the author creates a mythical world to situate the protagonist protagonist in the ear of fourth caliph of the Fatimids, and a world full of imaginary places and fantasy elements. This article uses descriptive-analytical and semiotic methods of fantasy stories to extract fantasy and imaginative elements and tricks of the story such as imaginary places and characters, magic and spells, the function of supernatural elements on the ideal action of the protagonist and The fantastic atmosphere illuminates this legend.The finding of this study showed that: this story is sometimes pure or surreal fantasy and sometimes verisimilar fantasy. The author sometimes invites supernatural elements to the real world of his story and sometimes invents imaginary place and time for the story and new events.

Benefiting from the invitation organization to spread the religion is one of the most prominent features of the Ismaili religion. The Ismailis, without any prejudice that led to the restrictions, were able to take full advantage of the positive features of all religions, sects and philosophies and to combine the result with their very clever and regular propaganda method and organization under the name of invitation organization. The fundamental question of the research is that in comparison with other factors such as the content of Ismaili teachings, what effect has the Ismaili Da'wah organization had on the establishment and continuation of the Ismaili religion in India? In this research, an attempt is made to study in a descriptive-analytical manner, the role of the Ismaili Invitation Organization and their intellectual system in spreading and spreading the Ismaili religion in the Indian subcontinent. It seems that despite the differences in religious duties and beliefs between the different sects of the Ismaili’s of India, they have components such as the pivotal role of the Imam in the philosophical system and the connection between history and Tran’s history, and this idea in propaganda methods and invitation organization has been fundamental.

The flying start point of Ismaili religion formation goes back to the dispute over the succession of Imam Ja'far Sadegh (AS) in 148 AH. The Ismailis could succeed in forming a government through their revolutionary activities and established the Fatimid Caliphate in 297 AH / 909 AD. They competed with the Abbasid Caliphate. The Ismaili invitation organization was successful in India and later became the main seat and base of the Ismaili religion. The Ismailis were divided in India, the most important of which were the Bohrah's and Khojas (modern-day Aga Khans).
The Ismaili religion is the one that includes an eclectic mix of religions, philosophies, realism, and attention to social discontent. Generally, the Ismailis were a group known as intellectuals in the Islamic world, and they sought to remove human reason from stagnation and lead them to freedom, which led to many hostilities between those who were unable to understand their beliefs. In the words of Aref Tamer: "People are hostile to things they are ignorant of" (Tamer, 164: 1991).
There exist different opinions about the quality of the spread and success of the Ismaili religion; for some, the Ismaili religion represented and revived the religions that Islam had destroyed. And now introduced into Islam in a way that would destroy Islam from within (Lewis, 1363: 107). This was one of the reasons for accusing the followers of this religion of atheism. According to Baghdadi, the Ismailis were heretical materialists who believed in the eternity of the world and the denial of the prophets and the whole law because they allow everything to grow naturally (Baghdadi, 131: 1388, and 130).
Based on some Ismaili religions, it is known as the Iranian movement against the Semites, which was not limited to the Iranians in the first place and intensified in the following centuries, among the Arabs or the Semitic lands of Iraq and Syria (Lewis, 108: 1363) It seems that the Ismaili movement was not originally heretical and had no goal to destroy Islam; In fact, there has been a progressive movement in Shiism to establish a truly divine and Islamic government (Hollister, 1373: 231).

The selection of research method is affected by the nature of the research subject. Since the present research is a historical study, the method of data collection is library and its tools are taking notes. In this way, both first-hand sources and new research were studied and filed. Because the subject of the research is to focus on a specific historical phenomenon in a specific time frame, it requires a qualitative study. Since each idea, based on its own fundamentals, produces its own method and analyzes events in its form, the present research method is a descriptive-analytical method that tries to relate concepts such as power, politics and ideology. Improve its analysis of the Ismaili Da'wah organization and its role in spreading the Ismaili religion in the Indian subcontinent.

Undoubtedly, one of the most vital factors in the success of the Ismailis in spreading their religion is the benefit of a strong and regular organization called the Invitation Organization, which dates back to the time of Muhammad ibn Ismail and his sons. The Ismaili propagated their religion through the Da'wah organization run by the Da'is, and to achieve their goals, the most important of which were to spread the Ismaili religion, gain power and sovereignty, and compete and overthrow the Abbasid Caliphate; that they tried.
On the other hand, it is not possible to know this organization except through knowing the ideological foundations of the Ismailis. Although these beliefs, especially in the field of Imamate and guardianship, are in line with the Twelver Shiites, on the other hand, their beliefs are accompanied and justified by philosophical organizations and poetic interpretations, and they tried to base their religious thought on the standards of logic and Theory and rational philosophy should be adapted to a specific species (Fadaei, 1392 440).
The area of India was one of the lands where the Ismailis were so successful that it later became the base and sanctuary of the Ismaili invitation organization. The Ismailis in India are divided into two main groups, the Bahr and the Khoja. The Transcendental-Tayyabi Ismailis of India, known for their interests, followed the Ismaili main invitation organization. In fact, the interests that followed the Fatimid caliphate and the Soleihites more or less followed the original Ismaili organization. The Khoja community also followed the main Ismaili and Nizari hierarchies and beliefs (cf. Fadaei Khorasani, 1362-35: 35). The difference is that the Khojas paid special attention to the religious beliefs of the communities that were to convert to Nizari religion and used Indian myths to explain some aspects of their teachings, especially the belief in the Imamate in the context of Hinduism. They made.

The Ismaili religion is, in fact, a religion that was able to achieve many successes and spread in different lands through a special belief and organizational organization called the Invitation Organization. In fact, it should be said that the special features of this propaganda movement, the hard and tireless and secret efforts of the claimants, revolutionary activities and also, most importantly, having a very accurate and regular invitation organization are among the main factors in this success. The ideological organization, which due to its eclectic and progressive nature and far from prejudice, gave more freedom to its followers, and on the other hand, the organization of a very regular and precise invitation that gave a special order to their activities is one of the main factors in the development of this religion. Doubt the Ismaili religion could not have survived for centuries without this advanced organization. The Ismaili da'wah organization had a two-way relationship with political and religious power, and one of its main goals is to legitimize the Ismaili Imam, which has become the central focus of their political thought. In a way that throughout Ismaili history is somehow full of this basic principle.
Accordingly, the Ismaili Da'wah Organization of India has some thematic features and a method that seeks to present a kind of sacred history in which the Ismaili Imam is at the center and the Da'wah Organization around him. It has created a method among the Ismailis of India that there is not much variety in the forms and methods of their presentation and the methods are aimed at proving the legitimacy of the Ismaili Imam.
Theoretically, the Ismailis consider Taqiyyah permissible and obligatory in certain circumstances, and on the other hand, they consider it conditional on the fulfillment of conditions and circumstances that did not occur so easily and its recognition depends on individuals. As we see, for example, they propagated a special form of the Nizari Ismaili religion in the time of Shah Tahir under the name of Twelver Shi'ism, but the Ismailis still followed their Ismaili Imam (Shah Tahir) and expressed their main religion in the envelope of his Twelver thought. The current was very influential in the relations between the Muslim rulers of India and the Safavid Shiites. The Ismailis of India have been able to continue their ideological and political life in the Indian subcontinent with these special methods and organizations.

Entekhabe-Muntakhab-ol-Tawarikh, abbreviated as Entekhab Muntakhab, is one of the historical texts of the 11th century, written by Abd-ol-Shakur Bin-Abd-ol-Vase Tattavi Hindustani, one of the secretaries of the Gurkanian Empire in India, in order to describe a summary of the general history of humankind from the beginning of creation to the author's living time (1084 A.H.). It has been written in the literary language in five articles consisting of different sections and chapters and dedicated to Aurangzeb, the 6th Gurkanian King. In this research, while introducing the work and its author using the existing manuscript and library sources, with a descriptive-analytical approach and employing the method of textual analysis, it has been tried to examine its stylistic features in three linguistic, literary, and intellectual areas. At the linguistic level, many Arabic, Turkish, and Indian words and expressions can be seen; some of which are attributed to the author's living period style and some to his literacy and literary knowledge. The book's prose in the description section is rhymed, different puns are used, and unique special allusions can be seen in it. From an intellectual point of view, the work contains valuable sociological and anthropological information that can be useful for researchers in this field. Although the manuscript's topic is general history, the inclusion of expressions, words, and information used in the author's lifetime can help examine the progress and development of Persian prose in Persian-speaking regions.

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.

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.

 This article introduces and examines the content of the manuscript of the Great Criteria by Mohammad Azim Qureshi. "Azimiyeh Criteria" was written by Mohammad Azim Qureshi in 1130 (twelfth century AH), in vocabulary, rhetoric and grammar. The subject of this work is "Persian language in the subcontinent". This version is written in 414 pages, with annotations and spelling. Existing copies of this manuscript have been registered, one at the Noor Microfilm Center, the library of the Army Progress Association in New Delhi, and two copies in Pakistan, Karachi, Hamdard Collection, and Islamabad, Ganjbakhsh Collection, number 7872. This book is listed in the Guide to the Joint Index of Pakistani Manuscripts, vol. 13, p. This article introduces and examines the content of this collection ‌ and explains the issues in the version by citing evidence.

 The method of this research is descriptive-analytical using the library collection tool as a document research and content analysis data mining method. In this way, we have examined the corrected text of the manuscript of the great criteria, which is itself based on the method of intermediate correction, and we have analyzed its content, grammar and rhetoric.

 This text is a rich and useful educational book in the period in question, about Persian grammar, rhetoric and literary crafts, rhyme and prose, as well as other related sciences such as astronomy, logic, theology, etc. In this version, which the author has used all the relevant textbooks up to his period, he has not left out any points about the topics of discussion, and it seems that this book has been an educational book for teaching in schools.

 The Persian language and its development during the rule of the Gurkhanids in India was the concern of writers and rulers, and the writing of this book and similar books and the preparation of subsequent manuscripts from it, proves the necessity of this education and expansion. Although this book belongs to about two centuries ago, but because it is an educational book, it is as easy to understand as possible.

In the seventh to eleventh centuries A.H., Muslim rulers came to power in the Indian subcontinent who were interested in Persian culture and language. Following this change, the Iranians emigrated to India for various reasons and gained a variety of political, military, and economic powers at the court of local rulers, paving the way for the growth and spread of Persian culture and literature in the Indian subcontinent. Maulana Noureddine Mohammad Zohuri Torshizi (944-1025 A.H.) was an Iranian poet from Khorasan who emigrated to India in the tenth century and served the rules of Nizam Shahi and Adil Shahi dynasties and became the poet laureate in Deccan. During his four decades of presence in Deccan (southern India), Torshizi worked hard to spread the Iranian language and culture. In the present article, by descriptive-analytical method and using library sources, an attempt has been made to explain the role of Zohuri Torshizi in the spread of Persian culture and language in the Indian subcontinent. The findings show that Torshizi, despite many obstacles, especially calumnies by the enemies of Iran and of the Shiites in Deccan, with the support and encouragement of the rulers, was able to spread Persian culture and language in the Indian subcontinent by creating valuable literary works. The results of the present article provide a realistic picture of the role of Zohuri Torshizi and his literary works and how to support and encourage Nizam Shahi and Adil Shahi rulers in the development of Persian culture and language.

Despite the relatively large number of women in the subcontinent, their poems are less considered as an independent identity in the history of literature and stylistics and literary criticism. Sometimes they are mentioned in the memoirs without mentioning any verses. This study aims to introduce the Persian-speaking women poets of the subcontinent in the era of the Mongols and the Timurids, to study the stylistics of their poems.

This article is based on library studies and has been done in a descriptive-analytical manner.

The biographers mention 54 female poets in the subcontinent, some of whom are courtiers. Among these poets, only Ziba al-Nisa, nicknamed the "secret" of Diwani, contains verses, and the number of poems left by women poets of the subcontinent (including the verses of Ziba al-Nisa: 4025 bits) is 4218 bits. It is attributed to two women poets.

From an intellectual point of view, due to the high frequency of lyric form in the poems of quasi-continental women poets, the subject of love and its belongings is in the first place and subjects such as mysticism, description, etc. are also seen in their poems. One of the most important and innovative intellectual topics in the poems of these poets is the emphasis of biographers on women's poetry and self-evidentness and complaining about the aging of their husbands. From a linguistic and literary point of view, the poems of the women of the subcontinent are lacking in expression and innovation and are based on imitation. The language of poetry in the poems of subcontinental women is masculine, imitative, repetitive and lacks poetic identity and feminine sensory issues. Innovation, critical view of society and reference to gender and personal life are not reflected in their poems and imitation of poets. The former has caused repetition of images and lack of creativity and artistic creation in their poetry.

Narration and storytelling are very common in ancient and medieval Indian literature, and works such as Mahabharte, Ramayneh, Sindbadnameh, Kalileh va Demnah, and other collections and works of narration have appeared in Sanskri. This tradition has continued in different eras and a number of writers and scholars of the subcontinent, in order to provide moral, legal and … teachings, have made and dealt with many stories or have compiled collections in the form of anecdotes and narrations, among which can be referred to a series of anecdotes of Muhammad Awfi (7 AH), Bahirah Fuzuni Astarabadi (11 AH), Favaed Al-Hekayat va Gharaeb Al Ravayat of Abdul Nabi Fakhr al-Zamani (11 AH) and ... Majma’ al-Nawadir of Faizullah Banbani, statesman, writer and famous historian of the period of Mahmud Shah Bigreh (one of the sultans of Gujarat) is one of such narrative collections, including a collection of rare anecdotes that were published in 903 AH, with regard to brevity, on the occasion of the 40th anniversary of Mahmud Shah's reign.

The issue of economic interactions is one of the components of the reconstruction of the social history of human societies based on real evidence that has received attention since the middle of the twentieth century in research about changes in ancient social organizations. From the middle of the twentieth century onwards, efforts have been made to explain the cultural changes of the societies in the past in relation to their environmental resources from a processed-based evolutionary perspective )Steward, 1942: 337- 43(. These topics continued to expand and improve in the form of research about economic and social dynamics and social and economic relations of ancient societies) Polanyi, 1963: 30-45(. Influenced by new archaeological approaches, issues such as organization and scale of production and distribution, and cultural interactions were introduced to investigate the social and economic history of ancient societies )Costin, 1991: 1-55). In the course of cultural interactions between different regions in Southwest Asia, trade networks, mechanisms for the exchange of raw materials and handicrafts, and trans-regional relations emerged. Accordingly, people could travel between societies and exchange ideas. Additionally, political principles and central institutions were formed and the economic-social dynamics came about (Brumfiel and Earle, 1971: 1-9). Furthermore, the Iranian Plateau has also played an important role in the developments in the 3rd and 4th millennia B.C. in Southwest Asia (Tosi, Malek Shahmirzadi & Joyenda, 1992: 310-261).The cultural relations between Iran and its neighbors, including Mesopotamia and the Indian subcontinent, have existed for thousands of years. Relations between these regions have long been considered by researchers from different disciplines such as archeology, economics, history, politics, and culture and art (Majidzadeh, 1989: 150-152). The proximity of these civilizations encouraged many interactions. One of the most important fields that investigate these interactions is archeology, which can help reconstruct cultural and economic interactions and relations between the human settlements in the Iranian Plateau and the neighboring regions, by using various research instruments and patterns and by studying discovered cultural artifacts (Seyyed Sejjadi, 2001: 131-140). Most of these regions were known as one geographic region in the past. By looking at their past, we find that the third millennium B.C. was one of their most important periods. Among the most significant regions that had direct relations with their neighboring civilizations is Southeast Iran, with urban civilizations such as Shahr-e Sukhteh (the Burned City), Bampur, Yahya and Jiroft, which have been studied. Accordingly, the following questions can be raised:1. What has been the role of precious stones trade in the development of settlements in the southeastern part of the Iranian Plateau during the third millennium?2. How was precious stones trade done and how did it find its way to neighboring territories, especially Mesopotamia and the Indian subcontinent?The purpose of this study was to study part of this enormous economic system and the relations through trade between the settlements in southeastern Iran and the neighboring tribes, especially in Mesopotamia and the Indian subcontinent civilizations (i.e. Harappa, Mohenjo-Daro, and Baluchestan in Pakistan) during the third millennium B.C. This can be an important step in understanding the regional production system and commercial-cultural exchanges in the Iranian Plateau, given the special features of this region with its easily accessible enormous mines.

The present research is based on information obtained from archaeological explorations and studies on the subject of the study as well as library resources. The research data were collected using the descriptive-comparative study methodology, where similar and contemporaneous data were compared and analyzed to form a conclusion.

One of the most important factors that account for the growth and development of human civilizations has been the commercial relations between different peoples. These complex and dynamic relations, which comprise part of the productive activities of a community, are a vital part of any social and economic structure. Of the major trade items were precious stones (turquoise, soapstone and lazuli) that were widely used in the ancient world, especially in the third millennium B.C. (Jarrige and Meadow, 1980: 101). The greater bulk of the discovered stones are from different sites in Mesopotamia, Iran, and the sub-continent of India, which are all come from the eastern parts of Iran. For example, soapstone that was discovered in Mesopotamia, comes from Yahya Hill and Shahdad Hill in southeastern Iran. Another precious and important stone type is the lapis lazuli (Figure 1), which played a major role in the third millennium trades. Coming from Badakhshan mines (Maps 1 and 2), lapis lazuli stones have been discovered as finished and unfinished artifacts in Shahr-e Sukhteh (the Burned City), Shahdad and Mesopotamia.

As previously mentioned, the history of Iran's cultural relations with its neighbors, including Mesopotamia, India and Pakistan, goes back to prehistoric millennia. In the third millennium B.C., factors such as natural resources, natural evolution and population growth led to the emergence of urban communities in southeastern Iran, which led to creation of regional and trans-regional trade networks in order to meet their needs. Based on a typological comparison of cultural artifacts, it was revealed that the eastern regions in the Iranian Plateau had extensive relations with their neighboring regions in Mesopotamia, India (the Harappa and Mohenjo-Daro civilizations) and Pakistan (Baluchestan). It should be noted that relations between cultures, especially in the Bronze Age, is a complex topic, particularly when our research is limited to cultural artifacts such as pottery and mineral materials. To compensate for it, other cultural finds which have been obtained through archaeological explorations should be incorporated into the comparative view. The study describes the factors that contributed to formation of relations during the third millennium B.C., including most notably, the geographical proximity of the regions to each other and the need for goods, particularly minerals and raw materials. This led to the expansion of trade and cultural-artistic, economic, and even socio-political relations. As an example, the need for Badakhshan lapis lazuli stone was one of the most important reasons for developing relations in those communities.

The life condition of Indian settlers was distinct in the middle ages because the inhabitants of the Indian Subcontinent belonged to two separate castes. One social class benefited from full welfare every kind of scientific, cultural, economic advantages; while the other caste suffered greatly from lack of social facilities (Yari, 1389: 14). It was in such an unjust social condition that Islam entered this country, bringing the message of equality of all social classes and so paved the way to increase its influence and that of Arabic language. Some historians believe that traders in India made the Hindu’s familiarity with Islam and Arabic language possible. “Sahar Al Abdi is a prominent trader who travelled to the subcontinent in 23 H.A” (Iben Asir, v2, 1407: 444). By the passage of time, Islam had its deep effect on Hindu’s heart and thoughts before its capture by her conquerors. Thus, Islam enchanted the Hindus. “The rise of Islam and the conquest of Sindh by Muslims and their residence there paved the way for further contact and transaction with Indian settlers and consequently these settlers got connected to Islamic centers of science, culture, trade, and politics in the contemporary world in Baghdad and Damascus. Hence, Sindh became the point of connection of Islamic world with India” (Nehru, 1362: 285). Out of such scientific transactions and cultural relations an Islamic-Hindu culture emerged. The reflection of this hybrid culture in historical writings, paintings, coins, and classic movements has survived. Besides, these transactions increased Hindu’s enthusiasm to learn Arabic language; consequently, Arabic language developed in the subcontinent and there followed the founding of religious schools, writing books, and Islamic coining. The present research intends to express the historical background of the arrival of Arabic language in the subcontinent and Hindu’s familiarity with Islam and to study the quality of the influence of this language and its reflection in India and its various functions.

This study is based on a descriptive-inductive method in which, firstly, the precious sources are investigated to find out how Arabic language arrived in India, then, it will be discussed how this language was taught to the settlers of India and how it was reflected in Indian literature.  

The emergence of Arabic language was interlinked with the emergence of Islam as a universal religion. “The early familiarity of the settlers of India with the Arabs dates back to when Arab sailors for the first time entered Indian ports in pre-Islamic period. This was the first commercial contact of Arabs with the Hindus” (Ahmad, 1964: 57). After the arrival of Islam and the conversion of Hindus, reciting Quran was a praiseworthy practice for the new Muslims of the subcontinent and an essential part of their faith. Though they had no grasp of reciting Quran, their reciting was regarded as a religious practice connecting the reciter to God and made them God’s slave. Kaur observes, “the reciting of Quran was practiced in India generally in houses, mosques, and in various times of day or month individually or collectively, throughout the year. Thereby reciting Quran and performing religious tasks caused the Hindus to learn more easily reading and writing Arabic” (Kaur, 1990: 68). Joining Islam, Indian Muslims needed increasingly the learning of Arabic language.as a result, special schools were established to teach Arabic language in India. It is possible to comment concerning these schools that they “focused mainly on teaching moral precepts and principles, praying, reciting Quran, memorizing verses, explaining special rules of how to pray and worship. Consequently, Indian Muslims enjoyed a basic knowledge of Arabic language. Such religious lessons were presented in mosques or independent religious schools. At first teaching Arabic language was confined to religious instruction” (Ishaq, 1955: 25).   There existed in the subcontinent different schools for memorizing the Quran, instruction of religious tasks, Arabic grammar. Desai believes “the curriculum of these schools focused on grammar, literary texts, and religious texts in order to read and comprehend Arabic texts, especially The Quran. Speaking was ignored in these schools but some writing skills (insha) were taken into account” (Desai, 1978: 18). The teaching method became more advanced by the passage of time so that “these schools to teach Arabic more efficiently, in addition to religious instruction, they instructed grammar, syntax, and semantics” (Qutbuddin, 2007: 17). We should note “in the tenth century the first formal schools sere established in India and Sindh in cities such as Mansoore and Multan” (Ibid: 8) and in later decades “various schools were established in northern parts of India. These schools became independent of mosques and developed more by the last Moghul emperor Bahadorshah in 1857” (Rahman, 2000: 411). The curriculum of these schools “included classical Arabic texts such as Jalali’s Tafsir, Alfi Ibn Malek and Moalaghat .... In later years, some changes happened in this curriculum and it was in 15th century that the study of text was added to teaching language and in the 18th century religious and grammar texts were added to the curriculum. So, for the first time were included in teaching materials logical and philosophical texts and some secular courses such as mathematics and English language were presented (Qutbuddin, 2007: 8). It seems that Arabic language only had a religious identity, at first, in the subcontinent. Indian Muslims and later dynasties and other Islamic governments in Delhi employed this language. After the independence of India the separation of Pakistan and Bangladesh, Arabic language was used increasingly but its Islamic identity was preserved. The results of such instructions were reflected in various forms like Arabic words in Hindi language, Arabic-Islamic names, paintings, monuments, coins, and writing books in Arabic.

The arrival of Islam in India dates back to 7th century and consequently many Arabic words found their way in Hindi. These words, at first, were interlinked with religion and moral values. But in later centuries due to close contact of Arabs and Hindus more technical jargons were added to Hindu. The combination of Arabic and Hindi language was made possible in two ways: one, Arabs directly did it. Second, through Persian language. As a result of such transactions, some Indian writers managed to write books in Arabic. Arabic language, firstly, was used for religious purposes, but it was later used for other commercial, political, and cultural aims.

One of the worthy points in grammatical research, is to look through the history of literary works in other languages which have been done about that grammar, since many grammatical works had been authored by those who were not speakers of that language. Al-kitab by Sibawayh is one the prominent instances of these cases. In the subcontinent, Persian has long been the official, administrative and legal language, hence, numerous literary works in Persian had been appeared there. Among these works there are books on Arabic morphology and syntax. There are also a few works in Arabic on Persian grammar. These works including both handwritten and printed are introduced alphabetically in the present paper.

With the formation of the Safavid government, For various reasons, such as political, social and religiousMany Iranian elites, Like followers of Sufi creeds, Forced to flee home and migrate to other parts of the Islam world, especially the Indian subcontinent,infact, Specific conditions have arisen in Iranian Safavid community, Such as the presence of Shiite scholars from some parts of the Islamic world in Iran, Their intellectual  differences and criticism of Sufism, Creating disagreements, Between the Safavid kingdom and the protection sufis, in spite support of the Safavids for the long time, at this stage,They became their rivals, and in thise period Provided decline of Sufism conditions,In fact, In this change of approach, from Sufi Shiism, to the Shi'ism, many ofSuficreedssuccumbed to this ideological change, Along with this situation,Suitable conditions in the subcontinent, Particularly religious tolerance and material and spiritual protection ofimmigrants,with the governorates of this region, such as Gurkhanis, and other regional governments,The cause and the source of the vast majority of Iranian Sufi elites came to this area. This paper, by using an analytical descriptive method, seeks to answer this question: what factors in the Safavid period have contributed to the motivation of the migration of the Sufi Tories?.
  With the formation of Safavid government, a lot of elites from Iranian society, such as proponents of Sufi Tarigha, were forced to leave home and migrate to other regions of the Islamic world, including the Indian subcontinent. In fact, certain conditions have been arisen in the Iranian society of the Safavid era, such as the presence of Shiite Ulema from some regions of the Islamic world in Iran, (Farhani Monfared, 85: 1996), their thought and intellectual dissensions (Mazavi, 152: 1984), sharp criticisms of Sufism (Hedayat, 375: 2006, Hossein Zade, 38: 2000), and the emergence of differences between the Safavid kingdom and their supporting Sufisas the internal factors of immigration which at that time became their rivals,severely weakened one of the most important pillars of the Safavids power, both in the Tarigha period and in the period of their movement and government (Falsafi, 183: 1968), In this situation, the Safavid Tarigha, changed from Sufi Shi'ism to Shi'ite Faqih, and as a result, many Sufi Tarigha, became the victims of this ideological change. In parallel with this unfavorable domestic situation, the proper conditions existing in the sub-continent which was the main external factors of migration, led to the migration of many Iranian Sufi elites to the region. Meanwhile, the religious tolerance and material and spiritual supports of the governments of this region, including the Gurkhanis, as well as the sultans of some regional governments, have been heavily influenced by the motivation of immigrants (Razi, 61: 2012). Hekmat also explains that Sufi’s thoughtscoming from Irannot only influenced Indian culture and thought, but alsoimpressed themselves (Hekmat, 52:1958). With this explanation, the main purpose of this paper is to clarify the existing ambiguities in various aspects of these migrations, Because the vast exodus of Sufis and sympathizers of Iranian Sufis to India during the Safavid period is considered to be a catastrophe that, with the clarification of its nature, many of these ambiguities will be eliminated. Indeed, despite the investigations carried out by researchers in various respects, this issue remains uncertain. Therefore, the main question in this paper is that during the Safavid period, what factors contributed to the motivation for the migration of the Sufi Tarigha from Iran? In connection with this, the hypothesis has been madethat the source distracting factors and destination attractors have been effective in shaping the migration of the followers of this trend. The research methodology of this paper, based on the nature of the subject, is analytical-descriptive and the method of data collection, is in the form of a library researchin which, it has been tried to usethe relevant resources, to discuss the main reasons for this important historical event and its main aspects, external and internal factors that have occurred in Iran and beyond its geographic region during the Safavid period. The political power of Safavid should be considered the beginning of the decadence of Safavid Sufism. Especially, after the establishment of the Safavid dynasty, they considered themselves the partner of the power and misused the status of the Safavid government(EskandarBeike Monshi, 122:1987). As a result, from the very beginning of the political life of the Safavids, between the perfect Master who became a despotic kingdom of the Safavid government, and their supporting Sufis, a challenging situation was emerged and the perfect Master sought to weaken and eliminate this unwanted partner through various means and methods(Falsafi, 183: 1968). In other words, moral degradation brought the situation of the Sufis to a place where, in many cases, they were treated with violence and humiliation (Brown, 85: 20: 1990). Yet, the participation of the jurists in the Safavid government left a deep impression on Shi'a political jurisprudence. In fact, with the arrival of Shiite scholars to Iran (Farhanimanfard, 85: 1996, Mirahmadi, 54: 1990), the Shiite jurisprudential discourse emerged from Sufi Tarigha and became the dominant discourse of the political and religious structure of the Safavids. Hence, the role of the jurists in the legislature, which was preceded by a customary aspect, evolved on the basis of the Shi'a ruling. (Najafi, 51: 2009). On the other hand, the formation of Muslim regimes in India provided very good conditions for the attraction and activity of followers of the Sufi Tarigha as the external factors of immigration.Aside from these supports, the good conduct of the Sufis with other social groups has had a profound effect on the growth and expansion of the Sufi Tarigha in India. In fact, the development of Sophism in the sub-continent is a result of Sufis effort in learning local languages and their acquaintance with Indian mystics, and the similarity of Indian thoughts with the Sufi mystics, as well as their attempts to learn and apply some Indian practices such as reverse prayers, self-locking method and others, have been the most important factors in the region's attitude toward mysticism (Bojnordi, 445: 2001). Furthermore, it should be noted that the Sufi established good relations with Muslims and non-Muslims, particularly those of Hindus, and due to some teachings such as equity and equality, virtue, and hospitality were noticed by people.
  Safavids, although at first in the guise of mysticism, began to form their government, but from the very beginning of their reign, the confrontation between Shiite and Sufi teachings provided the ground for gradual decline and the marginalization of Safavid Sufism. In fact, Safavid kingdom immediately became aware of the fact that their supporting Sufis, who at various stages of their alliance, did their utmost to bring powerto Safavids, became a real rival in the new political structure, so they made constant attempt to limit and eliminate this competitor.Meanwhile, the most important and most effective instrument used by the Master of Tarigha, who became the king during the reign, was to take advantage of the new approach in the form of the ideas of jurists who also considered Sufism as their serious rivals in this field. In this approach, the Shi'a jurisprudents denied Sufis who were from various social, scientific, literary and cultural groups and wrotea number of rhetoric against them, a problem that had been less common in Iranian history. In this situation, the establishment of two important centers of power - the institution of monarchy and the institution of the Shari'a - together, created a complicated situation for the Sufis. In fact, in this approach, Shiite scholars used all their theoretical and practical efforts to completely eliminate rival discourse from the religious beliefs of the general public and the Safavid government, which brought significantsuccess. Therefore, the emergence of these complicated conditions for Sufi Tarigha in the political geography of Iran, led to the recognition of immigration to India as the most important solution. Thus, they came to a land that can be considered a part of the cultural geography of Iran, a land which, due to the presence of powerful supporters, the present state dynasties, as well as the appropriate cultural and social conditions, provided a suitable platform for these migrations and has led to the excellence of Sufi Tarigha in this land.In other words, all these factors, together with the lack of security in the society, which was in the midst of decadence, led to the widespread migration of elites and various social groups, which could be interpreted as a phenomenon of brain drain that is caused by unfavorable social conditions.

Allama Iqbal Lahouri is one of the greatest Persian poets of the Indian subcontinent whose significance and position among the people of Iran and the Indian subcontinent is not overlooked. He has used Persian poetic language in expressing his libertarian and solidarity-seeking thoughts. Among the points that are noted in the poems of Iqbal, The use of new metonymies in his poetic language that have not been used before or used less frequently. Considering the importance of recognizing the features of the poetic language of Iqbal, in this researchthat adopts a descriptive-analytic approach, attempt was made to answer this important question that : “What innovations can be detected in Iqbal Lahuri’s poetic metonymies considering his enlightening goals?” Hence, based on traditional rhetoric, fresh uses of metonymy in Iqbal’s poems were identified. The result of this study revealed that while being a main means of poetic imagery, metonymy has been transformed in line with expressing Iqbal’s transcendental and humanitarian thoughts leading to invention of metonymies peculiar to Iqbal Metonymies that are deeply rooted in the rich Islamic culture and his deep acquaintance with the Persian culture and language and literature.
    Allama Muhammad Iqbal (1872-1938) is one of the greatest Persian poets of the last two hundred years in the Indian subcontinent (Amin, 2005:289). Iqbal who was a philosopher, reformist, barrister, Iranologist, Islamologist, researcher, author, politician, scholar and Persian language poet of Pakistan was known as “the Poet of the East”, "The Sage of the Ummah", and "Artist of Pakistan"(Baghaei, 2000:73). He is a pioneer Muslim reformist of the Indian subcontinent and among those who inspired formation of the independent state of Pakistan. Asrar-i-Khudi (Secrets of the Self) (1915), Rumuz-i-Bekhudi (Hints of Selflessness) (1918), Zabur-e-Ajam (Persian Psalms) (1927), Payam-e-Mashriq (The Message of the East) (1923), Javed Nama (Book of Javed) (1932), Musafir (Traveler) (1934), Pas Cheh Bayed Kard ai Aqwam-e-Sharq (What are we to do, O Nations of the East?) (1936) and Armughan-e-Hijaz (The Gift of Hijaz) (1938) are among his works in Persian. A remarkable point that made him a revolutionary figure different from other poets is his use of poetry to fulfill the mission of calling for freedom and awakening people for uprising against tyranny and Westernism. He used poetry as a weapon against corruption. He also sought to find a way for Muslims to solve their political, economic, and social problems. In his poems, like Nasir Khusraw, he brings up issues such as: self-awareness, the Qur'an, faith in the prophets and the imams, the belief in the Hereafter and in the resurrection, the perfect man, knowledge and wisdom (Firouz, 2006: 39). Some suggested that he was a prophet whose extent of mission was the hearts of all Muslims and its language was Persian and the message was inspired to his heart (Mohebbati, 2000: 170).
Persian language was not the mother tongue of Iqbal, and he “learned Persian language only through the study of the classical Persian poets' works; hence there are flaws in it" (Radfar, 2000: 2). Without claiming to be a linguist, he has been able to best express the highest mystical, philosophical, political, social, and human concepts in his poems and create a style that "while possessing the characteristics of Khorasani, Iraqi and sometimes Indian styles is unique in general” (ibid:4). In his poems, Iqbal tried to talk about great human and Islamic values using poetic techniques. An outstanding point that attracts attentions to Iqbal’s poems is the use of poetic images including metonymy which is sometimes accompanied by novelties and innovations. Clearly influenced by Iranian literature and culture, Allama Iqbal selected his language and style following, inspired by and modeling on the works of Persian great poets such as Rumi (Baghaei, 2011: 11). Iqbal’s literary language is mixed with rhetorical innovations, hence suggesting a specific style for him. To express his liberal thoughts which are based on Islamic principles using poetic language, he benefited from figures of speech. Among them, metonymy as an imaginative and illustrative element is significant and influential. Considering the significance of this issue, the present research which aims at finding out more about the features of Iqbal’s poems, attempts to answer the key question: “What innovations can be detected in Iqbal Lahuri’s poetic metonymies considering his enlightening goals?”
  In the present research information was gathered from library resources and documents, books, journals, and reliable internet sources. The methodology of the research was descriptive-analytical and Iqbal’s innovations in his Kuliyat (the poems) (2007) were identified and explained.
  Metonymy has been regarded as a concealed way of expressing ideas and a form of artistic speech (Shafiei Kadkani, 1991: 140). Metonymy is one of the four elements of speech that in terms of both definition, scope and bases and even as one of the basic pillars of speech has drawn attention of rhetorical researchers. The core of all these definitions of metonymy is avoiding clarity and attention to the actual or conventional meaning of the speech based on the connection between actual meaning and the intended meaning (the metaphorical meaning). Some researchers have studied metonymy from the linguistic viewpoint. They consider metonymy a type of highlighting in language or “deviation from the standard language” (Safavi, 2001: 34) and believe that metonymy is a type of Īhām (ambiguity) with the difference that it has found its way into and was highlighted in the poetic language through automatic speech (ibid, 2001: 127). This causes metonymy to fall in the category of visual deviations in speech (Vahidian Kamyar, 2007: 191). In his poems in Persian, Iqbal has applied metonymy not as a linguistic device or habit, rather he made use of metonymy first as a means of conveying meaning and then for imagery. Explanation, emphasis, takhyīl [to make one suppose and fancy], brevity, reasoning, bringing joy, convincing the audience, respect, and description are among Iqbal’s purposes of using metonymy. Metonymy in Iqbal’s poems is divided into three categories of “verb metonymy”, “adjective metonymy” and “noun metonymy”. Verb metonymy is the most widely used type of metonymy in Iqbal’s Diwan with most of the innovations being of this type.
  As it was said, metonymy is a kind of hidden expression of ideas and an artistic way of speech used to create poetic images and artistic ambiguity based on taste and revelation. In his Persian poetry, Iqbal has used metonymy not as a linguistic device and habit, but rather as a means of expressing his transcendental thoughts. Reviewing Diwan of Iqbal revealed 669 instances of metonymy. In terms of conveying meaning, of this number, 96 were noun metonymies, 113 were adjective metonymies and 460 were verb metonymies the last being ranked first among the types of metonymies used. Moreover, in terms of conveying meaning, clarity and ambiguity, the metonymies were found with the following frequencies: irony (4), symbols (10), implicit meaning (29) and Ima’e (hint) (626). The frequency of using metonymy as Ima’e indicates Iqbal’s attempt to express his ideas and thoughts as simply as possible. Also, of this number, Iqbal’s innovative metonymies were 92 which are not significant compared to common metonymies used in Iqbal’s poems (577). Nevertheless, innovation in metonymies of Iqbal’s poems are created sometimes by using ordinary, conventional metonymies and renovating them by adding new words to them, and sometimes by using Iqbal’s intellectual genius in a novel way. New metonymies many of which may appear ordinary and trivial today, apart from the illustrative and aesthetic aspect of poetry, in Iqbal’s and later times have led Iqbal’s poems to continually impress general and specified audiences.

The Persian historians were undoubtedly part of the elites of Indian subcontinent during the period of the Delhi Sultans from seventh to tenth centuries AH. Through writing historical books, and properly communicating with prominent government officials, especially the Delhi Sultans, the Persian historians propagated Islamic teachings. In this research, the main question is, what was the leading role of the Persian historians in the development of the Delhi Sultans’ approach to Islamic governance? Persian historians carried out an active role in this regard by promoting religious, moral, political, and social teachings in accordance with Islam. Responding to the main question of this study, the most significant works of the historians of this period have been investigated, on the basis of the descriptiveanalytical method.

After Akbar Shah's accession to the throne In the Great Mongol Dynasty during 1556- 1605, as acknowledged by almost all researchers, the star of Persian poetry flaunts beyond the borders of Iran and it also initiated in the Indian subcontinent. Historians and researchers believe that his50   years kingdom period was heyday and upsurge of Persian language and literature and showing of Iranian culture and civilization in that land.  Researchers consider many political, social, and cultural factors to be effective in such upsurge. The purpose of the current study is to analyze the history of Persian language and literature in the Indian subcontinent by focusing on the approach of Akbar Shah Gvrkany to Persian poetry and poems and his effective role in the prevalence of that in the Indian subcontinent. In this regard, we should find an answer for this fundamental question: What is the role of Akbar Shah Gvrkany in the prevalence of Persian poetry and poetry in the Indian subcontinent during the second half of the tenth century? This study has been carried out in the descriptive-analytical and content analysis methods. In this way that, first, using authentic historical sources, we investigate Akbar Shah Gvrkany's approach to Persian poetry and Persian poets and then, in order to prove more and more of the subject, the manifestations of this theme from the perspective of the poems of the five prominent poets who lived in 10th century, namely, Ghazali , Feizi, Orfi, Naziri and Kahi has reviewed and presented.   The second half of the tenth century, coincided with the rule of Akbar Shah Gvrkany, was the golden age of Persian poem and poetry in the Indian subcontinent. Undoubtedly, the fertility of Persian poetry and literature, inspired by the kings and princes of Timurid which began from reign of Mirza Shahrokh (Farhani Monfared, 2003: 69, Safa, 1999: 4/39 ) and his son Mirza Baysonqor (Parsaye Aghdas, 1986: 44) and during the reign of Sultan Hussein Baqrah at Herat literary and artistic center, reached perfection and resumed it position with the coming of Jalal al-Din Mohammad Akbarshah. Although Akbar did not literally read and write, but in recognition of many historical books and according to his contemporary notices, including Allami in Akbarnameh, it is clear that he knew Persian quite good and was familiar with the works of great poets, like Hafez and Molavi, he even wrote poetry in this language (Badayuoni, 2001: 2/186). Akbar's interest in poetry, especially Persian poetry, was as much that took poets with him in his recreational and war trips e.g. Badayouni while describing the departure of Akbar to conquer Bengal wrote “during day, he went out of the boat for hunting and tour and in night he attended in talk about science, poetry, reminders and repetitions.” (Badayuoni, 2001: 2/120). Sometimes the poets presented their own occasional poems to him during the journey (Heravi, 1927: 2/336). Through historical evidence, it is easy to find the valuable traditions of Akbarshahi and observe that how in the poetic tradition, he gave the government of a district to a poet (Heravi, 1927: 2/337). At the end of his reign, Akbar focused his attention on poetry and literature, and he trained many literature scholars and poets. His first, most important and most effective move on this path was to create the position of Malek ol-Shoara'i for the first time in the Indian subcontinent. Ghazali Mashhadi, an Iranian immigrant poet, was the first who succeeded in achieving this status (Ghandehari, 1962: 132). After him, this position given to a Hindu origin poet, but Farsi teller, known as Feyzi Fayyazi. In addition to his passion for poetry, Akbar also respected Persian poets highly, and the poets had a special place in his court, as sometimes, in addition to the position of the poet, poets took over the offices of the state. Akbar used poets more as the ambassador and representative (Badayuoni, 2001: 2/186). Akbar was very obsessed with Farsi Language and literature and, it made all the grandee before him from Mirza Abdo-l-rahim Khane Khanan, who was his greatest Marshal, to his subordinate kings and emirs in Kandahar, Kabul, and Sindh attempted for training and keeping Farsi teller conversationalists, to the point that Abdo-l-rahim Khane Khanan competed with Akbar shah in encouragement and support of the poets and scholars (Nafisi, 1929: 615). As a matter of fact, Akbar shah’s greatest virtue was Farsi teller conversationalist’s encouragement and respect, and granting them great assets and blessing. This commendable action was the main reason of attracting Farsi tellers of Iran and India to him and also a great motive in persuading talented of the era to dedicate their lives to Farsi literature and poetry. In general, Akbar shah’s oration and passion for poetry, constitution of poetry-reciting meetings, creating the position of Malek ol-Shoara, attributing responsibilities and positions to the poets and finally generosity and gift offering were the main factors that made Farsi poetry distributed in the subcontinent of Akbar shah era.  Although the Persian language and literature has always had valuable position as an official language of the reign from its entrance to the Indian subcontinent especially during Muslim states who ruled before Mughal dynasty and then it was also the official language during the reign of Baber and Homayoun Gvrkany, undoubtedly the apex of its prevalence in the subcontinent was in the second half of the tenth Hijri century concurrent with the reign of the third king of Great Mughal dynasty-that is Akbar Shah Gvrkany. Akbar had a strong cultural background; his mother was from Iran and his unique agent Beiram Khane khanan was also a full-scale Iranian. Therefore; from the beginning of his reign he had a strange interest to spread the Persian language and literature to the point that historians believe that he was more interested in Persian language than Turkish language which was his ancestors' language. Through historical books most of which recorded daily events in Akbar' court we find out that except from political, social, and cultural factors, Akbar's positive attitude, special attention, and immense support of poetry and poesy were the main factor for the development of Persian language and literature. It's manifestation is realized in recognizing Persian language as the formal language in Akbarshah's territory, his companionship and his proximity with poets in all situations, their  always being accepted in his court, appointing poets to important and sensitive jobs, and finally creating the post of poet laureate. In addition to the first hand historical resources, the results of examining the poetic evidence suggests that Akbarshah's eloquence  and rhetoric as well as his immense interest and attention to the poets and poetry especially Persian poets and poetry were the main factors for ascending the Persian poet and poetry in the subcontinent in his time.

Persian language and literature have a long history in India. About the history of the prevalence of Persian language and literature in the subcontinent, it comes from historical documents that in the third century AH, for the first time, the Indians had the opportunity to become effectively familiar with Persian speakers. With the arrival of Ghaznavids, a steady stream of conquest of India begun. Although Ghaznavids were Turkish, the Persian language was the cultural, the official and the governmental language, and at the time of their rule, Lahore first became the second capital and then the capital of the dynasty, where the Persian language became the language of the Iranian elite. One of the most important features of the Persian language in the Indian subcontinent is the inclusion of Persian sentences and words on the coins, it happened during the reign of the Mongols over the subcontinent, In Indian coins before the Mongols, Persian words are less visible. And since then, people who understood the Persian language transformed it into coins, and even added Persian poems to coins of the Indian Mongols and other Indian indigenous governments. Persian language was the second language of the country before the British entered India, and the official, cultural and scientific language. The officialism of the Persian language as the language of religion, politics, literature, and art in the subcontinent led to the creation of many Persian works in that land by subcontinent or Iranian people and other immigrants. "Many works show the influence of the Iranian language culture and art in the subcontinent. In the court of Delhi, the king and courtiers all spoke in Persian, in which the Persian language in India was a scientific language and a progressive one and a reason for honor and dignity. The letter written by the kings themselves, such as the notes of Jahangir Noor al-Din, the son of Akbar, which all are in Persian, predicate the authenticity of that language in India (Bahar, 2011: 3: 257). The research will answer the following questions:From when Persian coins become popular in India?
Do Persian coins in India have become effective in expanding Persian language?
Did the British East India Company's efforts and skullduggeries slacken the Persian language in India?
Therefore, the hypotheses are as follows: 1- During the period of the Indian Mongols, many coins were multiplied in Persian
2- Coins have been effective in the development of Persian language. 3- The British and East India Company subvert Persian language with colonial planned efforts were one of the factors of the Persian sluggishness in India.
The research's aim is about the historical and literary significance of coins in the Indian Mughals which is not written anything about it. In this study, coins of the Mongolian period of India were identified and examined in terms of the importance of Persian language prevalence in the subcontinent. And it's one of the first things to do.which is not written anything about it.. This research is done by descriptive-analytical method and content analysis. The theoretical foundations of the research have been identified and analyzed on the basis of historical sources and cognitive findings of Persian poems and slogans on coins. One of the most important Persian language features in the Indian subcontinent is the stamp of Persian sentences on coins; it seems that it has happened since the rule of the Mongols in the subcontinent. People who were familiar with Persian language and who collaborated in the Indian Mongolian government, who were interested in important jobs and dignities, and given the fact that Persian was the language of the official and administrative, and everyone was familiar with it added the phrases, names and even Persian poems to the coins of the Indian Moguls and other local Indian governments. It reflects the deep influence of Persian civilization, culture and art, language and manuscript, and literature in this era, although the first coin was multiplied by Persian poet in Mohammad Karim Shah Amir Gujarat age. (842-855) During the other period of the Mongol kings, the Persian sentences, especially Persian poems, were written and multiplied for various events, in particular, the events of the kings. The period of the Jahangir was multiplied by the monthly coins, with the names of those months, such as April, May, and others. A number of them are introduced in this research, and it was a new innovation in the spread of Persian poems over coins. Another new issue in Jahangir's coins was the introduction of verses of the cities in where the coin was multiplied (Abdolsattar bin Ghasim Lahori 1385:211-213) Jahangir speaks in a historic book called Tozak Jahangiri or Jahangir, written in Persian by himself, about the changes that have been made to coins: On these coins, Persian poems are carved and says:" In no covenant is a metal other than copper coin, and the golden and silver penny of my invention is the name of the metal of Jahangiri"(Jahangir Gorkani 1359:238,258) The presence of the British in the form of an East India Company in the subcontinent was the beginning of the end of the golden age of Persian literature in India; the British at the very beginning of their presence noticed the dramatic influence of Persian and Islam on the culture of Indian people and sought to overcome it and succeeded in replacing English, while the East India Company multiplied its coin in Persian at the beginning. By carefully studying the coins, the dusty and forgotten history of the past century is revealed, coins nowadays play a significant role in recognizing the religions and faiths and the tendencies of the kings, By studying how the progress and degeneration can be learned in different periods and among the relatives. Today, almost nobody speaks Persian in the Indian subcontinent, while up until the close proximity to us; the Persian language was the official, scientific, cultural and educational language of the subcontinent. In addition to the vast signs of Persian language that left many works, buildings and books in India, many coins with diverse Persian poems have been another glowing examples of Persian language domination in India, a domination that even the East Indian company has forced It was accepted that the coins were multiplied in Persian for a long time, but gradually several factors contributed to the weakening of the Persian language in India, in which the prevalence of English language was one of these factors. The poems and names in Persian in coins that have once been prevalent in India have been indicative of the widespread and proliferation of Persian language and literature, culture and language in this vast land. Coins nowadays play a significant role in recognizing the religions and faiths and the tendencies of the kings. By studying it, one can understand the progress and decline of civilizations in different periods and among the tribes.