نشریه مطالعات شبه قاره
سال یازدهم شماره 37 (پاییز و زمستان 1398)

Muslim Iranians building a civilization of Iran is Islam and transfer it to other communities, including the Indian subcontinent, played an important role in the progress of civilization. Iranian elite DafhY in Iran and the role of entrepreneurs in India to the court of Mughal attractions emigrated, because of its many merits able to source effective services in various spheres of civilization. One of the elite, Fath Allah Shirazi Amir is with wisdom and competence, the civilization of Akbar Shah, such as industry, calendars and date, the system rational and traditional sciences of the Court and important developments created.and the Mughal civilization important finding of the research.
  The Iranian people have played a significant role in the dynamics of Islamic culture, given their historical and civilization backgrounds, as well as their acceptance of the Islamic religion. The nation of Iran is a nation that, in addition to integrating its culture and civilization with Islam and its culture, has established a unique culture and civilization, called Iranian-Islamic culture and civilization, and transferred it to distant lands such as the Indian subcontinent. The stages of Iranian participation in the transfer of Iranian-Islamic civilization to India are not limited to the early centuries of the emergence of Islam. According to sources, this process continued for centuries, even during the Mogul attacks, and later in the period of the Ilkhanae, Timurid, and Safavi. The most effective and efficient way of the transferring the cultural and civilization concepts and manifestations from Iran to India was the emigration of the Iranian elite from various social spectra to India, which took place in different times and for many reasons in the land of origin, namely, Iran and destination (India). This emigration was able to influence the structure of India's political-social and cultural sovereignty and help develop the civilization of this land. Many of these immigrants, due to their ability and competence, were able to provide effective services in various aspects of civilization in the government of the Gurkani. One of the immigrant elites in the court of Akbar Shah, was Amir Fathollah Shirazi. He was one of the most influential Iranian intellectuals in the rational and traditional sciences, the calendar industry and the judicial system. And so, in the court of the king of Mughal, he was nicknamed ' Adud al-Dawla'.
  The present article is a descriptive-analytic one in terms of research method which is done based on library resources. In this method, after introducing Amir Fathollah Shirazi and explaining how he entered Adel Shah Bijapuri's court and then his departure to the court of Akbar Shah, we examined the ups and downs of Amir Fathollah until his death in 1010 AH. The services he has provided in the field of civilization is the main part of the paper that, in various dimensions of civilization, such as the calendar and the new history of the Akbar court, the role he played by the Iranian philosophy of intellectual science in Indian affairs and industry, as well as the actions he did in the financial and tax system of the Court of Justice, has been investigated and analyzed. Amir Fathollah Shirazi, son of Habibollah, known as Shah Fathollah Shirazi, was a fellow from Shiraz' Sayyid, who, in theoretical and practical wisdom, as well as the natural sciences and other rational and traditional sciences, is considered as a scholar of that time. At first, he was a professor at Mansouriyeh School in Shiraz, and spent some time in the presence of Imam Gholi Mirza, brother of Shah Isma'il II Safavid. After the murder of Imam Gholi Mirza, Amir Bijapuri was sent to Deccan at the invitation of Adel Shah Bijapuri and stayed there for a while. Two years after the death of Adel Shah in 990 AH, Amir Fathollah was summoned to Agra on the invitation of Akbar Shah Mughal. Amir Fathollah attained a high status at Akbar Shah court. In 999 AH, the title of Amir al-Molk was granted to him and after that he was assigned to three thousand posts. (Ebad-e-Rehman, 1973: 408/1 -409) In the same year, Adud al-Dawla and the leaders of all India were addressed to the Amir. In 1010 AH, Amir Fathollah Shirazi accompanied Akbar Shah in his visit of Kashmir, but he became seriously ill when returned. The treatments did not work, and eventually he died in Kashmir. Akbar Shah was very saddened by the death of Amir Fathollah and he said about the position of the Amir: "Amir Fathollah was our ambassador, our philosopher, our physician and our astronomer. If he fell into the hands of the foreigners and they demanded all of our treasures in return, we considered it as a great benefit" (Aalami, 1877: 589-590). Amir Fathollah had a great influence in Akbar Shah's court in various aspects, so that he stablished a new initiative calendar based on the Persian culture and the actual Moon and yearly calculations. He transmitted Iran's philosophical thoughts to India. Since the time of Amir Fathollah's presence, the promotion and study of philosophical thoughts and sciences became popular in Indian schools and Seminaries. Amir Fathollah recognizes Mulla Sadra Shirazi' thoughts to the Hindus, and after his presence in the court of the Mogul, teaching of Mulla Sadra's thoughts was common. Amir Fathollah, in the field of Asian Industries and Techniques, made a rod that was grinding wheat using wind power. He also invented a gun that throw twelve bullets in one shot. Other inventions include a mirror that shows objects far and near in a strange way. Amir Fathollah's actions in the area of finance and taxation turned the Supreme Court into the House of People's Hope, so that the result was to facilitate the collection and calculation of land revenues, protecting elders against bullying and eliminating the defects of the rules governing silver coins. In the area of justice, Amir Fathollah Shirazi's services prevented corruption, especially corruption committed by clergy and judges.
 
  The following results are obtained from the discussions on Amir Fathollah Shirazi's civilization services:
The emigration of Iranian elites, such as Amir Fathollah Shirazi to the Indian subcontinent, created a new era in this land, so that the development of the cultural and civilization of Indian governments, including the Mogul government, is one of the important results of the Iranian presence.
The influence of Amir Fathollah on civilization was not monotonous on the Mogul government, especially during the Akbar Shah, but he was effective in various aspects of science, technology and bureaucracy, and he also possessed the Indicators of Iranian-Islamic Civilization in different directions to Indian subcontinent.
The publication of the Shi'i teachings in northern India, including the Sunni Mogul, was one of the works of Amir Fathollah Shirazi.
The value and position of Amir Fathollah in the government of the Mogul was so high that Akbar Shah was willing to take all the treasures against recapture of Amir Fathollah, if he was captured by foreigners. This indicates the status of Amir Fathollah's civilization in the Gurkani government.
Given the existence of repulsive factors in Iran, the lack of these scientific elites could have led to the backwardness of Iranian society at that time and even the future.

In the last few decades some of geographical areas and countries became a geographical center and fertile ground for formation and activity of terrorist groups. The most famous and important of such these areas are common boundaries between Pakistan and Afghanistan that placed different armed and terrorist groups inside themselves such as Taliban and Haqqani Network and other terrorist groups. at this research, which performs with analytical-descriptive, meanwhile evaluation of spatial pattern of attacking terrorist groups in Afghanistan and Pakistan have been discussed The main reasons for the formation and activity of these groups in the border areas These two countries. attained results from this research show that weaknesses in the actions of authority and sovereignty in the border areas that have created ungoverned spaces and also the weakness of the legitimacy and social influence of the state in contrast to unregulated sovereignty and social legitimacy of other non-state groups and institutions in this area are the most important reasons for the formation and activity of terrorist groups.
One of the challenges that many governments face with it, is the formation of terrorist groups and their attacks against citizens and state forces. Meanwhile some of countries in the world and some regions become the main centers of formation and activity for terrorist groups. Afghanistan and Pakistan, specially their border areas are the most important spaces and locations that a lot of terrorist groups such as Taliban, Al-Qaeda, Haqani Network and other extremist groups are active there. There are different theories and approaches about the causes and reasons of formation and activity of terrorist groups in this geographical region. However it seems that " space without sovereignty " theory because of emphasizing on unauthority of central government and " social influence of government " theory because of paying attention to soft power of government, are more complete theoretical frameworks for explaining  and describing terrorism phenomenon in this area. So this research using these two theories wants to analyze the formation and activity of terrorist groups in border areas between Afghanistan and Pakistan.


Generally the research method of this article is descriptive- analytical. For gathering data we used from library and documentary methods.


Afghanistan is one of the countries that always attacked by terrorist groups in three last decades. Nevertheless stronger attacks occur in border areas of this country with Pakistan that have 100 miles in length. South and east of Afghanistan with Helmand province are main centers of attacks by terrorist groups. Helmand and Nangarar cities have been experienced 10 percent and 8 percent of terrorist attacks respectively and two big cities of Afghanistan, Kabol and Kandahar have been experienced 7 percent of these attacks. Pakistan is amongst countries that strongly affected by terrorist attacks too. Terrorist groups in Pakistan have strong effects on neighbor country, Afghanistan, and most attacks occur in border areas near Afghanistan. Khyber Pakhtunkhaw state in this country is experienced most attacks spatially. “ Parachynar “ city in ethnic federal areas of Pakistan that is the nearest place to Kabol in Afghanistan, has the highest mortality rate with 12 dead in every terrorist attacks. In recent years, ethnic federal areas experienced the most violence. Between 2002 and 2011, over 19 percent of whole attacks of Pakistan occurred in this area.
Afghanistan and Pakistan are considered bankrupt countries that lacking ability to exercise authority across their terrestrial territory. In some areas, the authority and sovereignty of Afghanistan and Pakistan countries has tough rivals such as extremist groups and religious political elites that supporting these groups and also in some areas, government authority applied incompletely and in some spaces, government completely has abandoned the sovereignty of the land and extremist groups including Taliban taking the control of land and authority. Afghanistan and Pakistan governments don't have necessary sufficiency and authority for executing law and sovereignty over their territories, so security costs for terrorist activities are very little in these two countries specially border areas. So terrorist groups can develop their authority with the minimum involvement and supervision from  government.  Furthermore, they use of these non-government spaces and not restrained areas for establishing social, political or economical independent institutions. On the other hand, such spaces are considered great human resources for terrorist groups. Because of poverty, dissatisfaction, insecurity, discrimination and ethnic-religious intolerance, people of these countries become members of these groups easily.
One of the important factors for any government for being success in governing and controlling the security is the rate of social influence and legitimacy of that government among various religious, ethnic and social groups. The government influence in common border areas of Afghanistan and Pakistan is less in comparison with non governmental institutions, specially schools and religious figures (Mullahs). Developing religious schools specially schools of Deobandi cult, resulted in expansion of radical and fundamentalist perceptions about religion and increased political role of Mullahs in tribal community. On the other hand, Afghanistan and Pakistan governments lack of pervasive political thought that can encompass all social classes and ethnic religious groups in their countries. In this situation, local religious figures were raised as main political mediator and in most of the time were raised as pugnacity propagandist. Developing non official and ideological education system causes that official education system is ignored by residents of these areas. So in these areas,   governmental institutions have the least attendance.


In last decades, Afghanistan and Pakistan were amongst countries face with the most activities of terrorist and extremist groups. From spatial and geographical perspective, common border areas between these two countries strongly experienced the presence of non- governmental groups and mostly violent groups so that consider these areas as terrorism geographical centers on a global scale. Inability of government in exercising authority in border provinces and areas besides the low social legitimacy influence of government among some ethnic religious groups, focused in border areas, has been provided the raise of extremist groups and religious-political elites. In fact, absence of governmental institutions and organizations in these areas caused the formation of a space without authority and government. This factor besides the social legitimacy of some extremist groups caused that government faces with rival authority of these groups so the opportunity of formation and activity of terrorist groups has been provided.

Manuscripts are the cultural heritage of nations and represent the efforts of a country's people to collect and preserve the intellectual, scientific and historical achievements of that land. This research is devoted to the introduction of the unknown system of Manoher and Demalat (‘Majmaee-al-Bahreyn’) by Zahir Kermani. This work has not yet been corrected or printed. origin story is Indian, and The songwriter, in one of the five famous Indian legends called Mewahr and Darmat, has been ordered. So far, five versions of this poem have been introduced in the parliamentary libraries and Astan Quds Razavi, among which the 15927 edition of the library of the Majles differs from the other manuscripts. Zahir has been influenced by the epic section of Ferdowsi and the richness of Lilly and Majnoon. At the end of some sections, short sonnets in Hazzj, khafif, and moteghareb are the endings of the poet's penance. In this article, through descriptive method and with the help of library resources, while addressing outstanding issues in the text of the story, I introduced the poetry. Introducing the ‘Majmaee-al-Bahreyn’, in addition to providing the literary position of this work, will also be effective in explaining the range of Persian language in the subcontine          Storytelling has always been a matter of interest to Iranians. "The titles and professions such as Samargoui, the narrator, the lecturer, the storyteller, the bookwriter, the storyteller in the courts and among the people, indicate the importance of this profession. In pre-Islamic Iran, stories and narratives had been prevalent. Part of it include: Rostam's News, Alexander's Messages, God's Letter, The Story of Marzban, and Yadgar Zariran (Jafarian, 1999: 56).    The flow of storytelling parallel to Iran, attained a special boom in the subcontinent. “The subcontinent has always been the source of many myths and stories, and the story has played an important role in the education of the people of India. One of the common themes in this subcontinent is romance stories. Except for the content of some of the stories that are influenced by Indian rituals, the profound influence of Persian literature and its rich culture in these stories and poems are observable. Indian poets, in addition to their local and traditional language, had also generally composed poems in Persian, or at least by referring to the common catalog of isolated manuscripts, writings and Persian script in the subcontinent can be found.” (Zolfaghari, 1394: 256).     This research seeks to introduce to the lovers of Persian culture and literature one of the unknowns of Persian literature, the Assembly of Al- Bahrain by Ibrahim Zahir Kermānī. The main objective of this research is to introduce Assembly of Al-Bahrain as an example of Romance poetry and its significance on Persian literature.    The poem of the Assembly of Al-Bahrain (Monohar and Demalt) Zahir Kermani is among those poems which have been composed under the influence of Nezami Ganjavi. However, this poetry collection by Kermani has not been published yet. Zahir Kermani is a poet who is well versed in literary techniques and metaphors. He is a poet and writer who is skillful in Arabic language too. He was proficient in sciences such as music, astronomy, chess, and geomancy; he was also knowledgeable about Quran and Hadith and used them in his works.  What are the literary significance and prominent features of this poetry collection?  In this research, in addition to introducing this collection, its importance and its prominent features will be studied. Various versions of this poetry collection will also be examined.      This research deals with library and documentary methods comparing the versions and features of the Monohar and Medhumalat poetry collection.      Ibrahim Zahir Karamani (Zahir Islam) is a poet of the 12th century AD who was born in Kerman and was of Shiite religion. He is a knowledgeable and pious poet and writer whose poetry reflects his wisdom and virtue. Similar to Nezami’s style, he also observes chastity and politeness in expressing romantic themes. There are four works by this poet: Divan, Golshan-e Zohoor, Vameq and Ozra and the Assembly of Al-Bahrain.   The Assembly of Al-Bahrain is a poem in which one of the five legends of India, Manohar and Madhumalat, has been recited. So far, five copies of it have been introduced in the libraries of Parliament libraries and Astan-e Quds Razavi. This poem is a love story about the love of Madhumalat (girl) and Manohar (boy). Outstanding features of this work include such things as "Singing Masnavi sonnets, creating epic images, depicting pure love, preaching, passionate rhythmic love letters and attention to magic."   The poet in different parts of his work where the main heroes have to fight with extraordinary events, rivals, barriers and strange beasts, creates superb epic images and brings the battle scenes to the audience. In martial scenes, particularly in "Sunrise Pictures" and "Epic Warrior Pictures", Kermani seems to have imitated on Ferdowsi's portrayal of sunrise and fighting scenes. As Ferdowsi portrays the sunrise and the sunset in an epic manner in Shahnameh, Kermani also tries to apply the same technique in his poetry.    The poet in romantic and love scenes in his work, depicts a platonic and pure love. A non-physical love that pursues perfectionism. "In perfectionism, there is no physical attraction and a pure love is developed" (Sattari, 1366: 398). Demalt emphasizes the "preservation of chastity" before marriage, and this is a clear sign of pure love in the story. Beloved forbids the lover of impure physical love. In the first visit, where Monohar falls in loves with Demalut, Demalut asks him to observe chastity before marriage. This affection with Love is a reminder of pure love in the poetry of Lilly and Majnun. Pure love and excitement are a kind of Platonic love which will bring perfection to mankind.   In addition to the story of Manohar and Demalt, heroes use the magic to change their nature and identity several times to achieve their goals. "In the sources, magic has three meanings: 1-Cults and fantasies without truth, like hocus pocus . 2- Attracting the devils in certain ways and getting help from them. 3. Change the nature and shape of individuals and creatures with special means » (Rastegar Fasa'i, 2004: 47).     In this story, magic is used to change the nature. When Demalt's mother sees her daughter next to Menahor, she gets very angry with her daughter’s behavior, she reads a magical verse to water and by splashing it to Demalt, transforms her into a parrot.  Turning Demalt to Parrot in this story has the color of Indian tales. The presence of animals in Indian stories is common. The frequency of the presence of some of these animals in Indian stories is significantly more than other animals, among which are parrots. Parrot is a native Indian bird which is frequently found in many Indian stories.      The love poetry of Manohar and Demalt, which narrates the love between the two devotees, has a happy ending. The original is Indian and the poem is in the form of Masnavi. The poet has composed this poem on different rhymes and that is why he has called it the "Assembly of sees". The poet imitated the creation of the epic images of Ferdowsi. In courtly love parts of the poem, Kermani seems to be paying attention to the story of Lilly and Majnun (by Nezami) in matters such as pure love, advice from the father of Manohar and the letters.    This poetry collection has five versions. The 15927 edition of the Library of the Parliament varies greatly with four other versions. In the introduction to this edition, along with short poems by Kermani, there are also poems about praying God, in praise of Imam Ali, the appearance of Hazrat Hojjat and Miraj, which cannot be found in any of the other manuscripts.    The presence of animals in the story, in particular the colorful parrot of Indian stories, tells the story. Animals are the heroes of the stories, sometimes the king, sometimes the minister and ordinary people. Humans and animals do not differ in the function of storytelling roles, and thus simply they can transform into each other.   

The history of Indian communication with the Arabs and their familiarity with the culture of each other is back to the Ottoman Empire. In Hindi there are words that come from other languages in this language. From the historical point of view, after the Indian people came to Islam, the Arabic language entered the subcontinent. After Islam, the scientific, cultural and economic interactions between the Muslim and the Hindi became more intense. The results of interactions were the mutual interplay of two-way speeches that were manifested in borrowing words and obtaining linguistic elements. The present article, through a descriptive-analytical method, transforms the structural transformations of some Arabic words In Hindi. The research findings show that structural and authoritative changes in Arabic-related vocabulary are due to a tensile approach and the result of interaction and harmony with the dialectical system of the Indian language, which has made them acceptable and coherent.
  System language is a systematic system of laryngoscopic sounds and sequences of these sounds used to link people of a community and which gives almost complete lists of objects and events and experiences (Batteni, 1373: 14-15) In other words, the language is a regular contractual system of verbal or written voices or signs used by people belonging to a particular social or cultural group for the presentation and understanding of communications and thoughts, and this set of contractual signs along a dimension (time) To transmit a specific message is used. Interrelationship between humans makes the dialect of a language (whether direct or indirect) communicate with the dialects of the languages of its neighboring tribes or with the languages of the tribes with dominant culture. The contact and the relationship between the relatives of each other, to any degree and degree, is sufficient to establish interrelationship between them, and we know that such influences are not generally a strain, but the probability of influencing the language of the language, which is the center of gravity of civilization, is in languages Naturally, its surroundings are more than likely to affect them. The linguistic effect is seen in semantic, syntactic, spatial and phonological terms. One of these influential languages is Arabic, which is one of the sub-branches of the Sami language and coextensive with Hebrew and Aramaic languages. Arabic is a derivative language, which means that Arabic speakers use verbal, spatial, inspirational, figurative, and ... forms, and make words by pouring the root of the word into these templates called Bobs. This language affects Hindi, Urdu and Tamil languages in its first link with the Subcontinent, centuries before Islam entered the subcontinent.
  In this research, an analytical-descriptive method is used to express and present the subject. First, by referring to authoritative sources and references, the impact of Arabic language on Indian languages is examined and then, by specifying how this impact is influenced by the impact of this, is expressed.
  The tremendous influence of Arabic on Indian language is not limited to lexical borrowing, but also covers the mere derivation (or termination). In this case, the enormous influence of the Arabic language on the Hindi language is that the culture of that day on the subcontinent had an identity that was trying to make itself more similar to the Muslim world, especially the Arabs of that era. Undoubtedly, this fact has had a great influence on the Hindi language. Given that each word has a structure and form that, due to the entry of another language, according to the principles and rules of that language, changes and changes, and the main factor of this change in the terms in many different languages and changes in the rules and principles Words  (Morris,2000:26)   and changes occur not only in words but also in phrases derived from other languages or in local dialects, and the occurrence of these changes is the result of the historical transformations of words, the linguistic changes occurring in the lexical system Data has been taken over a different age
The root cause of these lexical changes is the principles and rules that come from each language, and along with these causes, there are innumerable internal and external factors that affect the creation of these changes. Linguists have divided the internal factors into three groups: mechanical, emotional, and structure. The physical factors associated with body physiology are the functions of the organs of the body in the pronunciation of the letters, and the sensory factors are dependent on the power of understanding these changes, but the factors of the lexical structure are related to the rules of the construction of terms and the combination of phrases. But the external or external factors of these changes are in fact due to the phenomenon of cultural exchange and the social and geographical environment: words based on geographical points and people of those regions have different meanings and meanings, for example, the word Qibla in Arabic in the sense Kaaba is the altar of the mosque, and this word is in Hindi in the meaning of Your Excellency, Honorable and Responsible.
 A collection of different cultures requires the creation of a pivotal language of thought, whose origin is rooted in a culture that influences the culture of that period of Arabic-Islamic culture. For example, the phrase "Words of Wisdom" is used in Hindi and Urdu for greetings. This term is not used in Arabic in this sense, but this additional combination is used only in Hindi and Urdu, which is due to the effects of Arabic-Islamic culture on Indian culture.
Linguists have divided lexical variations into several types. Sometimes these changes occur in the cost of the letters and their pronouns, which are referred to as changes in vocal, and sometimes these changes occur in the rules and structural principles of the word that change these changes. They are called syntactic, and sometimes these changes lead to the widening of the semantic domain of the words that are referred to as altered and conceptual changes of the word  (Sapir,1970:192)
  Given that Arabic and Hindi are not considered to be a linguistic family, they do not have a common background, but the background to these two languages comes back much before the arrival of Islam into the subcontinent, and it is said that India with the Arabs During the era of the Sumerians, they had a business relationship. As a result of these commercial interactions and businessmen movement, both areas became more familiar with culture and religion, and in later periods, due to the arrival of Islam in the subcontinent, the relationship between the two languages Already, due to the Arab domination of the subcontinent, not only the relationship between the two languages persisted, but more intensive. The consequence of this relationship is the impact of these two languages on each other, which made the two languages borrow elements from one another, and this linguistic lending is often in the field of lexical language, and the Hindi language, in its long association with Arabic, many vocabularies Borrowed from the Arabic language, and the point to be considered is that the words often used in the same way as used in Arabic were also used in the Hindi language, but some of the Arabic vocabulary was also in effect Geographical factors and cultural links have changed, and sometimes these changes were purely audio and had no effect on their writing, and sometimes they Changes were spontaneous and syntactic, and sometimes changes occurred in the meaning of the word. Due to the extensive relationship between these two languages, the number of Arabic words in Hindi has grown so much so that more than 40,000 Arabic words have become prevalent in Hindi, and these occasions are sometimes directly derived from Arabic and sometimes intermingled with Persian language. Subcontinent.

The Gulbarga Mosque in the city of Gulbarga, the capital of the Bahamanid Sultans in the Deccan area of ​​India, was constructed in the year 769 AH by the architect Rafi Qazvini. How did an Iranian architect of the eighth century appear in the distant region and created a magnificent work that is still steady? The Features of the architectural and technical index of this mosque and the reason for its sustainability, despite the destruction of other buildings in the city, have raised questions in facing this building and require a clear answer. The hypothesis of the Genesis research suggests that the Iranian architecture in that area is influenced by cultural and artistic waves with the presence of artists such as the architect at that point in the world; a process exhibited by the Iranian-Deccan style, different from the Indian Mongolian style architecture. The research method is analytical-descriptive. The results of the research, the application of the principles of Persian architecture extensive use of the Iranian Columbus vault and domes, and the root of the combination of elements of Indian architecture, including the" Panchayatana" in This makes the building clear.     The Gulbarga Mosque was built by the Iranian architect Qazvin in the time of the belfries, and despite the Indian features in terms of the architecture and structure, especially in the types of roofs and views and arches and arch, the original and rooted Iranian architecture to Which continues to exist seven hundred years after the date of its construction (Blair, 1381, 181). Architectural and artistic studies in Deccan reveal a wide range of influences on Iranian architecture in this land, which is largely independent of the art school and architecture of the Mongolian style of the North in the north, Agra. At the time of the Gulbarga kings, along with merchants and scientists, a large group of industrialists and architects also entered Deccan. These architects began to build buildings in the same style and style that they used to be in Iran, as if these buildings, both in design and in construction, were brought to Iran from one place to another (Masoumi, 2010, 195) . The research hypothesis considers the root of Islamic architecture of the Indian subcontinent in the development and domination of Iranian cultural art, especially in the field of architecture and structure, in combination with Indian elements. The Sultans used a certain style for their art from simultaneous Iranian art (Hallid, Gotts, 2005, 71). Due to the support of Bahman Shah from literati, scholars and artists, many of them migrated from Iran to Deccan and cultivated the culture and civilization of Iran in that land (Seyyed Hosseinzadeh, 2012, 5284). This study analyzes the physical space of this work is rooted in its architectural and structural design that provides the stability of the Gulbarga Mosque to the present. In addition to Iranian architecture, due to the use of some elements and principles of local architecture, the style of the building can be considered "Iranian-Deccan". Some have compared the Gulbarga Mosque with the Cordoba Mosque and have even considered it a mimic (Patal, 2016, 11-20). It should be noted that neither the shape of the arches nor the way of implementation is the smallest in Cordoba's comprehensive coverage of the Gulbarga mosque. Contrary to such statements, it should be said that the most prominent example of the arch vault is comparable to the Mosque of Gulbarga, the mosque of Isfahan. Procedure of research in this paper is fundamental and research method is descriptive-analytical. Due to the critique of the theories on the architecture of the mosque of Gulbarga, we tried to compare and adapt a new horizon to the Islamic Architects Opens up, By the analyzing, comparing and deducing from the original Iranian historical and artistic evidence, it will try to obtain the expected and necessary results regarding the authenticity of the Iranian architecture. Multiple documentary and library studies, studying satellite imagery and new and old images of the extensive study of existing and published information on the World Wide Web, with the adaptation of the existing body based on the experiences and examples of Iranian architecture, perform the necessary documentation and By describing and analyzing the data, it will reveal the origin of the ideas and the design of the building, with the necessary conclusions, with a more complete introduction of it.  Most of the mosques that were built in the era of the Mughal Sultans, of India and before that,  especially before them in northern India, have a central or four-Ivan's yard, and in some Cases a dome-house. The Gulbarga Mosque has a different map and has an arched roof covering all around it, which seems to be designed for rainy weather (Bunce, 2008, 56). The Gulbarga Mosque is considered to be less known among the Iranian and non-Iranian architectural community. Unfortunately, it has to be said that a document other than the inscription of this building has not yet been found in its architect's or other works. Even the researchers wrote the name of the architect in various ways, such as "Rafi" (Blair, Bloom, 1381, 180), or "Refie" (Soruri, Mohammad Hosseini, 1394). The few mosques in India's sub-continent are comparable to the Gulbarga mosque in terms of their introverted design. A mosque called the" Shast Gumbaz", Persian word meaning Sixty Dome, built in 1459 by Khan Jahan, the governor of the Sundarbans. It is located in Bagerhat district in southern Bangladesh, with a width of 49 × 45 × 49 (Tariq &, 2013, 46). The city of Gulbarga was the capital of Bahmanian for 75 years. Most Bahmanian buildings have been built by Iranian architects in the traditional style of architecture in Iran. The Gulbarga Mosque was built inside of Gulbarga Fort. Most of the sources mention the number of central vaults of the building, Columbus, as 63. While the number of Colombo vaults in the Gulbarga roof is 75, with 27 Barrel Vaults and 5 domes of the ceiling of the building. The Gulbarga Mosque has a unique map and the mosque's design is not replicated in other places in Deccan (Yazdani, 1995, 22). From engineering techniques in the Gulbarga Mosque, the skilled use of the architect is based on the principle of the opposition of force to stand (Fig. 3). The most prominent example of the application of the principle of power opposition, Is the structures of the Palace of Ardeshir in Firoozabad, belonging to the early Sassanid period of more than 1,700 years (Fig. 5). Usually in the architecture of the Iranian mosques, only one dome on the side of the mosque facing the Qibla The research revealed that the arrangement of the five domes of the building is related to the conventional attitude and Hindu worldview. This combination Design ancient Hindu temples "Panchayatana» called (Ritze, 1998, 56); Which means "five styles" in Sanskrit. Bahmanian era is when Iranian scholars, architects, artists and writers emigrated to the Deccan, creating Iranian culture and civilization and Iranian architecture and art in this land. Buildings built in Bahmanian era are often made by Iranian architects in the traditional architecture of Iran and a combination of local traditions, and Persian inscriptions with Nastaliq and Solth epigraphs, represent and decorate these constructions. Architectural style of the Deccan era can be called Iranian-Deccan architecture. The tendency of the kings of Bahmani to the Shia religion played a key role in promoting Iranian culture in this area. The Gulbarga Mosque is one of the best examples of Persian architecture in the land of Deccan. In general, these events successfully introduced and developed the Iranian construction and architecture techniques in Deccan. The building of the mosque of Gulbarga has recorded the name of the architect Rafi Qazvini in his inscription. With full control over his science, he used Iranian arches and domes, and he used the principle of force interaction widely in the construction of the building to balance the building, which is one of the main reasons for sustainability until today. The original, one of the most common principles in Iranian architecture before Islam, was also used at the Firuzabad Palace. Despite the preponderance of Iranian architecture in this mosque, layers of elements and principles of Indian architecture are also evident on the basis of the principles of "Vasto Shastra" and Mandala in this building. The construction of five domes, on the roof of the mosque, describes the principles governing the design of the Hindu architecture called Panchayatana. A combination that was used in many of the Islamic monuments of India, including the Taj Mahal, the tomb of Hoshang Shah, and so on. The correction of a series of commonly used theory of flaws in this regard is one of the other achievements of the present research. The research revealed that the design of a mosque with a Columbus vault is a Persian design. It was also found that the Gulbarga Mosque, despite the special innovations in its architectural design, was not the only mosque throughout the roof of the Islamic world or the subcontinent. The feature of the sky line, the lack of long, long headed arches, and the non-standard mode in the body of the body, has given it an irrevocable shape.  

E. M. Forster, the great British novelist in the first half of twentieth century, achieved his worldwide fame by writing A passage to India. He is the first outstanding British novelist that criticizes in his novel British colonialism in India, and, this very factor has been the reason for the postcolonial analysis of the novel. Through a descriptive-analytic method, this paper presents the theory of postcolonial feminism, and then, investigates the position of Forster in postcolonial discourse. After, the approach of the novel’s women to colonialism is analyzed. There are three groups of women in A Passage to India: the first group are married British women who have passively accepted the colonial oppression. They follow the colonizer’s policy in their dealings with the natives. The single British women form the second group. The women of this group resist the British oppression and they intend to deliver the natives from such an oppression. From their postcolonial stance, this group fails to represent the demands of the native women with their variety of race, culture, and ethnicity. The second group of women suppress the native women through their representation. The third group of women in the novel are the native women who are triply oppressed.   Edward M. Forster was one of the most well-known British novelists in the twentieth century. Great part of his fame origins from his A Passage to India (1924). Written in a masterly style and having a coherent structure, the novel reflects the colonial experience of Britain in India. Unlike the novels that had partially dealt with the question of British colonialism, A Passage takes a critical stance to this question and this make the Forster’s work as the greatest “anti-colonial” novel in English literature (Morey, 2007: p. 254). Of course, it should be noted that the first half of twentieth century witnessed the decline and collapse of British empire and this context contributed to the formation of Forster’s thought and creation of his novel. Besides, the central role of women in the novel has made it possible to analyze the relationship between women and the colonial experience. In Passage, women show a range of reactions to colonialism, from supporting it to resisting against it. These two aspects of Forster’s novel has drawn the attention of postcolonial and feminist scholars. With an analytic-descriptive method, this article introduces the basic concepts of postcolonial feminism, and then, studies the position of Forster in postcolonial discourse to analyze Forster’s women’s approach to the colonial experience. From postcolonial feminist perspective, this paper focuses on female characters in Passage and classifies them into three categories: Anglo-Indian women, single British Women, and Indian women. After, the reaction of each category to the experience of colonialism will be investigated. Furthermore, the application of postcolonial feminist approach to the novel will uncover the interaction among the three groups. Feminist movement and postcolonialism have some common aspects. Women and the colonized find themselves similarly in a marginal status in regard to patriarchal and imperial system and they both attempt to find a resisting site in dominant space. Mohanty points out the feminist theory and criticism have always benefited from gender differences to define the identity of women. The result of such an emphasis on gender differences in relation to other non-western women has led to the formation of “third-world difference”. By creating such a difference “ the western feminists attempted to ‘colonize’ and appropriate the basic complexities and conflicts which were the characteristics of women’s life from different classes, religions, cultures, races, and social castes” (p. 260). Displaying the oppression of third world women through racial bias in western feminism, postcolonial feminism dislocates the centrality of gender in and tries to acknowledge the racial and social differences in women’s of postcolonial societies.
     The Anglo-Indian women, the first group, place themselves in the position of colonizers in their dealings with the natives. The colonial principles and standards exist in the simplest form in their thoughts and they are placed in the position of the natives when compared with the men of colonial society. Colonial binaries makes them underlie their racial differences in relation to the natives. By introducing the single British women, the second group, in his novel, Forster ponders on the topic of women in colonial discourse. A study of their representation in Passage reveals the encounter between colonial power and its internal critics, on the one hand, and the second group’s tendency to appropriate all differences among women in its challenge to colonial power. The second group of women have failed to achieve all their goals. They have been mainly successful in inspiring change in native males (Dr. Aziz) to resist the colonial system. But, they have offered a monolithic image of women generally. Racial, ethnic, cultural, social varieties and the relevant experience of each of these conditions for the non-western women is rendered trivial in western feminism and it has led to a return to former structures of dominance and colonialism (Mohanty, p. 260). Passage shows that Forster is conscious of the painful condition of native women. The image of native women here corresponds with Spivak’s notion that if the male colonized are dominated by colonial rule, women in colonial societies suffer doubly. They are dominated both by colonial rule and their patriarchal societies (1988, p. 90-91). Women in Passage can be divided into three groups. The first group includes the wives of colonial staff in India. In fact, they are female replica of male colonizers. They emphasize on colonial binaries and regard themselves superior to the natives racially and inferior to the British males because of their gender. Like the natives, they are exposed to colonial suppression and are generally passive. The second group, the single british women, are considerably active. They claim that they want to establish a bridge between themselves and the natives and criticize the colonial experience. They are more responsive to the oppression of male natives but show no interest in speaking out the oppression the native females or Anglo-females suffer. They can be regarded as representatives of white feminism that ignores racial and cultural differences particular to native women. They are responsible for the formation of a new kind of suppression within the discourse of feminism. The third group are native women in the novel. They are, similar to the first group, exposed to direct oppression but for them it is tripled. Firstly, the colonial structure oppresses them and this oppression is intensified by patriarchal dominance over them. Their painful oppression if enhanced further when they are ignored by western feminism and thereby represented by them.

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.

The dissolution of the relationship between parity only in specific cases, and in the absence of jurisprudence-projected for Pakistan's rights jurisprudence emamieh. cancellation of the mankind in General is divided into three regions. the first batch: fault , category: dissemble, category III: violation of the condition attribute. this study was descriptive analytic with Adaptive approach to pay off the account funds the goal of dating vaftragh causes cancellation of Pakistan's rights jurisprudence emmieh. the findings of this research show the give thatin emamiehjurisprudence for the cancellation of a visit to the Court is not required, except ojanon anen flaw flaw is the only common law couples but in Pakistan In addition to the madness, leprosy are considered worth the couple shared obers also component faults dissolution of the relationship between parity according to the common trait of the otakhlf condition of imperfections that the marriage couples go to court is included is dissemble finally knowledge required and the violation of the condition attribute in emamiehjurisprudence, unlike Pakistan's cancellation of azasbab law .
Termination of nikah is cancellation of spousal relationship one-sidedly which occurs due to lack of emotional relationship between the spouses so much so that it makes living together not only difficult but also harmful for the couple. Solidarity and unity of the family is one of the important issues in every society, however, for preventing occurrence of further losses to an already afflicted spouse as a consequence of problems in married life, sometimes, there is no other solution but divorce or termination of nikah between the couples. Therefore, comparison of juridical rules of religions and legal systems of the countries is important for paving the way for compilation of new laws, solving different law-related consequences of such separations and formation of simpler and more convenient solutions for these problems. With this objective, this survey tries to study the causes for termination of nikah in the Imamia jurisprudence and in Pakistan’s Personal Status Law; and in this way, it tries to present more introduction to Imamia jurisprudence and Pakistan’s Personal Status Law. It tries to find answers for the following questions: 1. What are the causes of termination of nikah according to Imamia jurisprudence and according to Pakistan’s legal system? 2. What are their common points and differences?
This survey has been conducted by the use of descriptive-analytical method with a comparative attitude for compensation of the rights of the afflicted person in the niukah contract. In the light of Islam and revolution in the recent decades in Iran, the Islamic elites and jurisprudents have achieved and improved legislation of the laws of family according to the Islamic rules and regulations. This led to compilation of a rich collection of civil law in Iran by making use of Imamia jurisprudence. However, this has not been studied in details in the legal system of Pakistan, hence, not many sources and books of civil law were accessible in this country to study this issue. By comparing these two systems, this survey tries to achieve commonalities and differences and tries to lay the foundations for further research in this area.


Considering the religious, cultural and legal commonalities between the two countries of Iran and Pakistan, family law is significantly important in Islam and in these two countries. On the other hand, the legal system in Pakistan is common law; in this sense, it is one of the non-compiled legal systems; and when passing the sentence, the judge pays attention to the judicial attitudes and tradition more than to the law. This has made the civil laws of these two countries look at this issue differently, although they share many common points as well. The common causes for termination of nikah in the Imamia jurisprudence and the law of Pakistan are: 1. redhibition, 2. deception, 3. violation of quality term. Of course, there are some disagreements between them in the number of the common defects. Unlike Imamia jurisprudence, in Pakistan’s Personal Status Law, in addition to insanity, leprosy is also one of the common defects. In the case of deception, the husband cannot terminate nikah although divorce is controlled by him; and he has the right to terminate nikah only when a term specified in the nikah contract is violated; and unlike Imamia jurisprudence, the unconsent wife or husband has to go to the court so that termination of nikah can take place.


Considering the stated issues above, we conclude that the causes of termination of nikah in Imamia jurisprudence and in the civil law of Pakistan are different from one another,

In the Imamia jurisprudence, termination of nikah does not require jurisdiction of the case in the court except for the case of husband’s sexual inability (enan), and in this case too, the role of the court is only to approve correctness of the conditions of termination not terminating the nikah contract itself. However, in Pakistan’s Personal Status Law, it is the contrary; and under any circumstances, by occurrence of the causes of termination of nikah, termination does not take place unless the judge passes the sentence. For termination of nikah to take place, it is required that either one of the parties with the right of termination had been unaware of the violation of the agreed term and be unconsented to it; otherwise, his/her right of termination is invalid.
The common defects in the civil laws of Pakistan that give the spouses the right to terminate nikah are insanity, leprosy (according to the famous opinions of Hanafi scholars), and in the famous opinion of Imamia jurisprudence, it is only insanity.
The defects specific to men in Pakistan’s Personal Status Law are man’s sexual inability (enan), leave (jobb), khasaa, insanity and leprosy (common defects) which give the wife the right to terminate nikah provided that the husband had any of them in the time of nikah and she was unaware of it or has not announced her consent to it. In the Imamia jurisprudence, the defects specific to men are only those mentioned defects (enan, jobb and khasaa) in addition to insanity.
The defects specific to wife in the Imamia jurisprudence are: gharn, ratgh, efza, afl, leprosy, disability and blindness of both eyes which give the husband the right to terminate nikah; but in the civil law of Pakistan, these defects do not give the husband the right to terminate nikah because divorce is controlled by him.
There are some differences between Imamia jurisprudence and Pakistan’s Personal Status Law in the issue of deception. According to Pakistan’s law, in the case of deception, the husband does not have the right to terminate nikah, but in the Imamia jurisprudence, he has the right to do so, and in addition to that, he can demand compensation from the wife or the third deceiving party.
In the case of violation of the quality term, whether it has been mentioned in the nikah contract or specified later, according to Imamia jurisprudence, it gives the other party the right to terminate nikah. However, in the law of Pakistan, the right to termination is only given if that term has been mentioned in the nikah contract.

The common heritage of Iran and India before the migration of the Aryans, and when the two nations lived together with one language and religio.Trade realtiond between Mohenhodaro civilization and Harapa in India have been established with the civilizations of Sialk and the burned city in Iran.
In the Sasanian era, these ties with the northern and southern governments of India, along with cultural and political relations, spread.The study of Sassanian economic relations with India and the results of this study are the subject of this research.In this research, using descriptive-analytical method and review of library resources, we seek to answer the question which factors influenced by these relations and what were the results of what ?. The results of the paper show that the Sassanian rivalry with Roman in trade with the West and the East, and the domestic competition of the northern and southern provinces on the other hand, brought the Sassanian economic exchanges with the East, and in particular India into the Golden Age. And its results led to the expansion of Muslim economic, cultural and political relations with India after the fall of the Sasanians With the formation of the Sassanid Empire in Iran, the political scene of this region has changed, and with the movement that emerged at the beginning of the Sassanid era in order to create national and political unity, the borders of Iran in the east were again drawn to the banks of the Sindh River and its domains of Hindu Kush; The Sassanid princes who were appointed and appointed to govern those areas were Shah Sakestan, Thurand and India. On the other hand, with the advent of the Gupta Empire in India since the early 4th century AD and the expansion of their territory during the reign of Gupta and Semodira Gupta, political, cultural and economic relations expanded. Given the Sassanian rivalry with Rome on the trade routes between the West and the East, the issue of Iran-India trade relations in the Sassanid era is of particular importance. The fundamental question in this research is to examine the important factors and the results of these business relationships.
In the era of Vedic, the Sassanian and Indian economic relations started from Ardeshir of Babacan, and at the time of the fifth Bahram, it reached its peak in the states of Khosrow Anushirvan and Khosrouparviz; in the Ferdowsi's Shahnameh, Iran-India relations and commodity exchanges, as well as their names, were much narrated The story of the Sassanian kings in India and the marriage of Bahram V to the Indian daughter have come to an end, and Muslim historians such as Balami, Mas'udi, and sa'alebi have cited it and differentiated it, suggesting the establishment of an all-embracing relationship between the two civilizations. . The crossing of the two international routes of silk and spice from Iran was a major factor in the strengthening of trade relations, which also led to political and cultural relations. With the development of sea routes from the sixth century and the Roman and Sassanid dynasties, they were the Sassanians who won the competition and had a monopoly of trade between the West and the East, and the Gulf Trade Center was a trade center with India.
Looking at the position of Iran in the Sassanid era and crossing two important trade routes, namely, silk and spice from Iran, and its rivalries with Rome over domination of trade routes between the West and the East, as well as the continuation and strengthening of the commercial, political and cultural relations of Muslims after the fall of the Sasanians The importance and necessity of research is more evident. Examining the quality and quantity of business relationships and their results are the research objectives.

The research method is descriptive-analytical and review of existing library information and new research.

The land of India was on the way of two international trade routes that crossed Iran and were a good factor for the trade relations between Iran and India. After the high-risk roads, including silk, were unsafe due to the presence of bandits. The sea routes from the Persian Gulf became important on the shores of India. At the time, the Sassanid included an important part of India and Punjab to Delhi, near Malawi, Sakestan, Baluchistan, Kabul, and most of Kushan to Peshawar, from the Euphrates to the Merv, and from Herat to Sassanid Sistan (Majomdar , 2001: 283) Ardeshir returns to Persia after conquering the Punjab after receiving the ransom (Ojha, 1968: 140-4). In the third century, the Sassanians advanced to the heart of India, and even Malawi in Central India, which later became one of the centers of power Gupta occupied. (Guetz, 1336: 154), during the time of the fifth verse, traces the historical traditions of the great relations between the two countries.
In the era of Shahpur II (310-379 AD), according to the existing documents, Iran-India trade relations had developed extensively. India imported and sold valuable and valuable goods to the West. Hindi historian Toplieh believes that the most and lasting effect among foreign agents is Iranians and points out that because of the political dominance of the Sassanid regime in the region, trade ties have been expanded and Indian people welcome food, clothing and household supplies or Iranian imports. They used and used it, and this resulted in the cultural and economic influence of Iranians. (Thapliyal, 1979: 166-9), Durgh refers to the carving of the Ajenta Cave, and believes that the images of the second Pulaxin reception are from the ambassadors of Khosrow Anoshirvan, and also believes that the Iranian ambassadors, due to the war between the government of Gupta and the rule of the Herself from the sea route They have gone there and concluded that Iranian-Indian maritime relations have been established in various fields. (1879-22 Durgess) During the reign of Khosrow I (531-579 AD), relations between Iran and India more developed and expanded than before, and diaspora ambassadors were exchanged between the two countries; and the flow of travel between nationals of both countries increased, and scientists and The scholars of Iran and India have found more communication. In the age of the Sasanians, especially Khosrow I and II, which had extensive communication with the outside world, Iran benefited from the civilization of the East, especially India. India was described as a mysterious land of wonderland for the Sasanians, so there is no doubt that the Sassanid kings sought to reach India and benefit from it. The Sasanians considered the East as their traditional allies. The southern government's rivalry of the Chalukkiah dynasty with the Northern kings provided the bases for more Indian-Sassanian communication. . The Chalukeeyah dynasty was trying to create prosperity for its people, sending ambassadors to its neighbors and trying to establish political and trade relations with Iran. The image of the No. 1 cave in Ententa depicts the Iranian ambassadors in color. This look of the Indian king of the Sassanid era and their thoughts and beliefs are based on the Ahimsa and Satayagraha principles, with adherence to the principle of tolerance, non-violence and tolerance to alien intellectual elements and the advancement of scientific centers such as Taxila, Ojin and Ajenta It was a great opportunity for the Sassanians to come to their businessmen and diplomats in the west and east of India. When the relations between Iran and Roman Sassanid era were accompanied by war, lack of respect and trust, the result was not a deterioration and poverty and hardship for the people and the government; in the East, especially India, political interactions were aimed at the advancement of commercial and cultural relations and led to prosperity And the comfort of the people and the effects of those years and even up to the present time. In the era of Khosrow 1st and 2nd Sassanid era, the strongest economic relations were the result of positive political and cultural affairs and economic relations with India, and it is referred to as the golden age of Iran-India relations. The Silk Road and the Persian Gulf were the most important links between the East and the West, and Iran's Sassanid Age made maximum use of these conditions. The coins obtained from Sassanid kings in India witness this claim. The great power and authority of Khosrow I and II, and relative stability inside and outside Iran's borders and the creation of a rivalry between the two great powers of northern and southern India, managed to control the commercial ways of the East and establish a more active diplomacy than its longtime Western rival, Rome. In the end, it can be argued that when political relationships are created based on mutual respect, they will pursue more active and wider economic and cultural relations. It is hoped that today's politicians, using historical experiences and historical sociology, will look at the solution to today's problems and better future in the historical roots of nations, and to learn from past mistakes and not to force their nations to repeat horrific events of history.

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.

Ghaznavid period is one of the most brilliant era of Iranian architecture because of building ceremonial monuments. Before the late centuries of Islamic epoch, Ghaznavid period is the only time that architectural monuments of this type have been left remarkably. One of this monument which is excavated and appearedis “the palace of Masoud III” in the north eastern Rabad of Ghazni. In spite of noteworthy studies about this monument, no comprehensive acknowledgments achieved from architectural details and spatial elements. This weakness is more manifest in studying the origin pattern of constructingspatial elements. By proposing the mentioned problem, this study attempts to search the body structure of the palace according to documentary studies which theirs information interpreted and analyzed by “historical approach”. The results show that the palace presented aninnovative structure in the way connecting chambers by an ante-chamber with courtyard inceremonial architecture type. The structure of the palace is more trended to Iranian architectural tradition than other Ghaznavid palaces. Except fortified pattern which resemble it to Umayyad and Abbasid models in levant and Mesopotamia and also the four alcoves(4soffe) plan of central courtyard that despite widespread usage in Iranian architecture, it was traced back to the late 4 millenium B.C. in Mesopotamian architecture, Iranian tendency can be seen clearly in constructing other spatial elements; Multi entrance vestibule, nine bay (Nuh Gunbad) hall for guardians, composition of ceremonial alcove and throne hall, cultural-social construction of two units “Andarūni” and “Bīrūnī”, inscription in Dari Persian and heroic concept of the marble frieze of the central courtyard prove this tendency.
  Early Hijri century’s monuments have a very important role in the history of Iranian architecture. This importance is due to the few number of monuments that have been left in cultural geography of Iran. A significant part of these monuments are related to defensive and religious architecture. Although historical sources have mentioned the ceremonial architecture, there is not so much traces of them. In the period of Ghaznavids besides the construction of schools, mosques and castels, many palaces were built which, unlike previous periods, a large number of them has left. From this point of view, perhaps it is better to say the Islamic ceremonial architecture has started comprehensively in this period. Most of these buildings are located in the outer areas (rabaz) of the historic city of Bost which is now called Lashkargah or Lashkaribazar. Ghazni as the capital of this empire, turned to the center of attention since Mahmoud bin Stubketin (421-388 AH) until Bahramshah (522-511 AH), the late ruler of Ghaznavid. In this period, each ruler had built his own Dar-ul-amara (palace of governors). Bayhaqi, the historian and author, has recorded the name and position of many of them. One of these sultans, Massoud III (507-492 AH), built a palace on the hillside in a location between the so-called Rawda and the city of Ghazni, which was revealed by the archeological excavations of the Italian group. Despite of the importance of this monuments in the history of Iranian architecture, studies which have conducted on this palace have not reached to any significant result; its design, structure, and spatial components have not been compared to identical examples; hence, there is no precise knowledge of its origin.
 
The present research by making a comprehensive study on the structure of the Massoud III palace, aims to, in particular, represent its image based on the historical sources and architectural findings and in broad-spectrum depict the ceremonial architecture of Iran and its spatial structure in the fifth century AH. In this regard there are two main questions: First, what is the origin of the construction pattern and the special elements of the mansion? And second, how was the Iranian rulers’ mansions in the early centuries of the Islamic era or generally how these buildings were constructed and designed?
    The city of Ghazni, the center of Ghazni Province, is located in the eastern part of Afghanistan. Also, it is located in the route which is connecting the two major cities of Kandahar and Kabul. Because of such vital situation, some historical geographers consider it as one of the Khorasan docklands or Indus river deposits. This city and district were among the foundations of the ancient settlements’s formation. Ghazni is the "Zabolestan" of the most famous literary and narrative texts that many Iranian heroes have emerged from. Due to its location on the hill side of the Hindu Kush Mountain (2300 meters above sea level), it has a moderate climate and has been used continuously throughout the pre-Islamic period until the middle Ages of the Islamic era as a summer residence. After being destroyed by Ya'qūb-i Layth-i Saffārī in the second half of the third century (256 AH), The city was rebuilt by Amr Lith. Its zenith was during the Islamic era when The Ghaznavid rulers chose it as the center of their government. Its position alongside the commercial highways led to call it as the "great Indian market". However by the attack of the ruler of the mountainous land of Ghor in 546 AH and burning the center of the Ghaznavids' rule, the situation of the city had weakened. The Mughal invasion in 618 AH was the final blow to the city and its architectural monument. Since then, although the Ilkhans and Timurid have been trying to rebuild the city, it had never reached to its magnificence situation of the Ghaznavid era.
The Masud III palace is located on the north-east of Ghazni. As some scholars have said, it is located in a district of the Ghazni area which other Ghaznavid rulers had built their palaces too. In the neighborhood of this location, the historical sites of "Shabhar" and "Afghanshal" are located.
  Some special elements were identified in this palace which seems to have been their first appearance in a ceremonial design; the new experience is how cluster access around the middle class into this space is through a prehistoric one. This way of communicating, which later became typical of the spaces surrounding the Safavid period schools and caravansaries, had previously been seen only in the inn of Sangi in Natanz which is belonging to the early Islamic era. But it seems to be an innovation in the architecture of ceremonial buildings. The palace court by marble arrays arranged in its outer walls is one of the most valuable memorials of Iranian architectural history. These marble blocks carry an inscription in the Persian Dari language in commemoration of Sultan Massoud III and his family.
The significance of these arrays is that an architectural monument for the first time experiences a long, epic non-Arabic scripts. This issue can be undoubtedly attributed to the movement that had come about with the advent of Ferdowsi and the creation of his gracious work of Shahnameh.
The overall findings of the research show that, despite the researchers' emphasis on the effect of the Umayyad palaces specially the palace of Mashatte in the design and pattern of the Masud III palace, the palace's body has more than any other known examples of the Ghaznavid era benefited from the Iranian architecture pattern.
Aside from the castle structure of the palace which like Lashkar Gah, can be compare with the Umayyad and Abbasid palaces, many special elements of the palace have Persian origin and can be traced back to the pre-Islamic era in Iran. If we refer to the four-dimensional plan of the intermediate land to Mesopotamian origin, other special elements of the mansion such as the nine-hall pattern of the Chamber of Guardians and House Guardians, the multiple entrance vestibules, the spatial structure of the bar and the flat room and its inscription with the epic theme, express the Persian origin of the palace.
The palace's socio-cultural structure is also more Iranian than most other examples. Two common parts in the Iranian architectural culture, namely, interior and exterior, clearly can be identified in the palace. The small and independent architectural unit of the southwest corner is Indoor and a large spatial elements and the related elements to it was the official reception of the court.

Review of myth means watching the imagination of human about himself and environment in the past centuries. Indo-Iranian to the general and Iranian In particular, knew agriculture and farming and its value and effects, from the primary migration.an important reason of Aryan great migration was agriculture jobs – however simple method and form- and  preventive factors in cooling weather condition and darkness of their primary houses. The Iranian living agriculture was reflected in scene of fortresses which were collection of buildings agricultural and Animal husbandry in the age of the great migration. but one of the most wonderful aspect of ancient connection between Iranian and  agriculture, was the presence of The initial Human-plant in kingdom myth and the continuous relation of dawn and sunset of many of Iranian kingdoms with the custom of fertility of  earth. in this research, by studying and evaluating the Iranian myth with using the analytical method, We try to search about The initial Human-plant in Iranian myth and edit and suggestion the new cycle for Analyzing the mythical narration by the name of the Human- plant life. Also, the exact meaning of kayumarth is the Human-plant.
 
  Myth is a picture of attitude, knowledge, culture, livelihoods and other components of human life in the distant past. Ancient Indo-Iranian mythology is also a narration that has passed since Indo-Iranian since the pre-Aryan masses to the beginning of history. By care in the ancient Indo-Iranian mythology, we can learn about IndoIranians livelihoods, especially longtime ties with the plant. These people were shepherd and farmers in the northern earth orbits and Their migration also caused the same livelihood associated with the plant Which made the search for warmer lands necessary. As soon as the warmer lands were available, the Aryans created residential, agricultural-livestock collections called "Var". That must mean housing, homeland and territory, and the Vars was filled with the trappings of Agriculture. IndoIranians long and unbroken link with the plants, in the mythology of these people would have been wonderful had profound effects and projections. One of these images, were primary "Human-plants". The people whose creation or birth are due to the fact that they increase the plants Or that their death causes or increases the plants. In the Archetypal analysis, these peoples can be themselves plants And some of them have explicitly declared the plant, like Mashy and Mashyane and also their father, Kayumarth; other specimens are strongly bound to the plant, like Faridun and Jam, which were born with the extract of the plant or Siavosh, who died, caused the plant to grow and other examples.  The cycle of growing-pouring- growing of plant was one of the most familiar and most frequent cycles in the periphery. This cycle was so effective on the Aryan dynamics that they saw the birth-death-birth of the people similar to it And they considered elderly people with  plant origin. So Human-plants life cycle theory can be the New interpretation and efficient in investigating of elderly people living in the ancient Aryans mythology.
  This research is based on the description of the primitive personality of Indo-Iranian mythology and analysis of their mythological narratives, especially Jam, Faridun and Kayumarth. In this paper, according to the Kayumarth myth And his direct children Which they have considered in a number of mythological narratives as plant and by comparing the narrative of their lives with the life of Faridun and Jam, we come to the theory of the plant-human life cycle in the Indo-Iranian mythology.
  According to the Aryans, the transplantation of the plant with humans has been such that Any incident in the world of plants has caused an incident in the human world. The creation of many godlike people, such as Jam and Faridun, was caused by the aging extract of the holy plant by their father. This incident should not only be a plant shrub or extraction, It should, however, be recognized as a symbol of the entire set of breeding, spreading, dredging and planting, Because the life of the people of the Aryan godlike peoples, such as the Kayumarth (Yashts, 1377: Farvardinishht, point 95), Jam and Faridun (Hamzaye Esfahani, 1346: 33) It was accompanied by the pleasure of the plants and their increase, along with the ritual of Harmful Holy Plants and Medicinal Plants. On the contrary, any incident in the human world would have caused an incident in the world of plants As the kayumarth, siavosh and nowzar were killed, the plant was planting. As the primary Aryans, they owe their lives to the plant, They considered the killing of humans and watering the soil with human blood, causing plant fertility. This belief was also the result of the obvious experiences of the Aryans, Because they saw that humans and livestocks were created from the plant and when the human and the livestock die, you also grow from their soil, So humans are plants, and when they die, they grow again. Believing in being a human beings among the Aryans was a native belief, Because it were in relation with the other two believes in Aryans: Believing in the god of the sun and believing in the god of “farre”. The plant grows from sunlight and the primary Aryan human is also from the sun race. Farmer Aryans have found that The growth of the plant is associated with the sun's rotation overnight and one solar year, Also, Farra that is like the sun, has a home inside the king and Farra causes plant growth. Interestingly, the plant itself is one of the carriers of Farra (Ardavirafname, 1993: 57). Because the spirit of the king is Farra's house, The birth and death of the king, sunrise and sunset, and increasing and decreasing of Farra, all are affecting the plant life. Therefore, the rising and dying of kingdom in the Aryan tribes is the process of transferring of Farra to ensure the prosperity of the Aryan world and their fields.
  Primary people in Aryan mythology are creatures with plant origin Or that the Aryans narrated their lives in the same way as the plants lived. The life cycle of the primary Aryan people is in accordance with the life cycle of the plants: Rise, grow, reached and swollen the fruits and ovaries, rupture and pour the contents of the ovaries and fruits, reburied. Also, these steps are in accordance with the stages of personality development in Jung's theory of psychology. The cycle of plant growth-Shed- growth, the cycle of Sunrise-Sunset-Sunrise and the cycle of the  of Farra's increasing and decreasing can be traced simultaneously in the life of Indo-Iranian Human-plant, Because in outer space, the life cycle of the plant is associated with the sun cycle in a day and a year. Also, the Aryans, considered the, Farre cause of the flourishing of everything, including plants. On the other hand, the primary Aryan man was considered as a plant, it was from The race of the Sun and a Owner of Farra. As the formulation of the individuality process in Jung's psychology has led to many improvements in the mythological critique, And gave us a more accurate understanding of mythological narratives, Recognizing and elaborating the life cycle of the Indo-Iranian Human-plant and adapting it to the life of the primary people of mythology can help us to recognize the more ancient forms of the lives of these people and the discovery of the drowning and transformation of their lives. the transplantation of the plant with humans has been such that Any incident in the world of plants has caused an incident in the human world. The creation of many godlike people, such as Jam and Faridun, was caused by the aging extract of the holy plant by their father. The death of the primary people of mythology is also coincident with the events of the world of plants. Just as pouring the plant, the fertilizing of the earth and the growth of fresh and succulent plants, the death of the primary human is also a rebirth of reproduction and transferring of Farra from the corroded body to a new body resulting in the continuity of happiness and abundance in the world. It is possible to translate “Gayya maretan” (Kayumarth) into a living one that dies, but by proving the plant life of Kayumarth, “plant human” can be regarded as more accurate and more accurately equivalent to the name of Kayaumarth.Also, the exact meaning of kayumarth is the Human-plant.

Arrival of Islam in the Indian subcontinent and formation of Islamic and Persian governments in this land, in addition to social, political, and religious evolutions, led to deep cultural changes. One of the most important expressions of these upheavals is establishment of historiography tradition in India. Systematic historiography in India started with Conquest of this land by Muhammad bin al-Qasim (Hajjaj bin Yusuf groom) and the first work in this topic is Fathnama Sindh (Chachnama).  The original book has been written in third century A.H. It was translated into Persian by Ali bin Hamid Abu-Bakr Kofi in about 613 A.H. however the Arabic version is not existed today and only Persian translation is available. Chachnama is a key historical text about Islamic history in India. The main concern of this research is to find appropriate answers to such questions as: What are the most important components of historiography of Chachnama? And what contribution can be made to the Chachnama among historical researches in the field of introducing and explaining various aspects of Indian historiography?  Regarding study nature, search method is descriptive-analytic. This research tries to introduce, assess and study Fathnama Sindh and recognize the social, political, and religious aspects of that historical period through systematic and conceptual apprehension of its declared reports. Another goal of the research is to recognize the view points of the author and its reflection on the content if its book and the historiography method. The historiography of every people and nation reflects of the attitude and type of thinking of that people and nation to man and his peripheral society. In other words, historiography reflects the insight and social and cultural attitude of the society in which this knowledge is created. Historiography is a written form of interaction between the historian and historical events reports. Historiography is a discursive matter, and it has its own insights and attitudes of the current society and the special laws that it has been created with the various horizons of history (Fi, 2004: 214-217). India's historiography also follows this rule. One of the important reasons for the scholars' serious attention to historiography is the status of this topic in recognizing and studying the social, administrative and political history of India in the studied period. The entry of Islam into the Indian subcontinent, in addition to religious evolutions, led to the social, political and cultural changes and evolutions. One of the most important manifestations of these evolutions was the creation of the historiography tradition in this land. The first period of historiography in India coincided with the conquest of India by Mohammad Ibn Qassim, and the first work on this subject is book of Sind Claimed (Chachnamah). Therefore, the present study seeks to answer this question, what are the most important components of the Chachnamah historiography? And what is the role of the Chachnamah among the history researches about the introduction and explanation of various aspects of Indian historiography?
Researchers believe that historiography began in India with the arrival of Islam in the Indian subcontinent and the formation of Islamic governments. The first written Indian history after the entry of Islam into the land was a book of Sind Claimed (Chachnamah), which was translated into Persian in the 7th century AH with the establishment of the Islamic-Iranian government. This book is one of the primary circles of Islamic historiography in India, which, in terms of style and content, had an enormous impact on subsequent histories, and was the main source of the next historians in historiography. The author of the Chachnamah made a significant work in the historiography, although his work was not limited to history, but it is also considered an encyclopedia of literature, geography and history; because his historical dimension is more prominent, and in addition to all the subjects that he considers were historical subjects, his work is considered as a historiographical source. In this regard, the study of the historiographical components, his insight and method are of considerable significance. The authors of this study have tried to discuss the impact of the conditions of the time on his thinking and attitude, by studying and analyzing the political-cultural conditions of the era in which the author of the Chachnamah lived; Then, by evaluating the report of stated events, will examine his style and characteristics of his historiography and conclude from it. According to the nature of the research, the research method is descriptive-analytic. This paper tries by introduce, reiew, and study of the book of the Sind Claimed (Chachnamah) through its conceptual and methodological understanding of its reports, to identify the main aspects of the political, religious and social life of this period. Also interrogates the author views and its reflections on his historiography content and methodology. Chachnamah is the first Indian historiography after the arrival of Islam into this land, and Indian historiography was at the beginning of its way. The Muslim conquerors hired historians to record their most systematic and historically accounted reports to describe their military heroic reports (Mehta, 2002: 1). Historical compilation in ancient India was commonly more orally. Most of the remaining texts of that period are literary, religious, philosophical and ideological texts. The beginning of historiography in the Indian subcontinent began much later than other Islamic lands; and what can be called Indian historiography was influenced by Persian historiography and Persian language (Sajjadi, Sadeq and Hadi Almazadeh, 2010: 123). Chachnamah is the first work of Indian historiography that translated by Ali ibn Hamed Kofi from Arabic and Anonymous to Persian. The historiography tradition after that began in India with the overwhelming work of the Hassan Nezami Neyshaburi (death of 614 AH), Taj al-Maaser (Afif, 2006: 6).
The method of historiography in the Chachnamah is thematic in terms of the compilation method, not as yearbook; of course, the sequence of occurrence of events is also considered in this work. The use of coherence and its explanation in the continuity of text is another psychological indicator in the history of Chachnamah. The author pursues in conscious effort the continuity through structuring, creating the center of narration, words order, sentences, clauses and sequences between them in the text. He has used several methods to achieve this: one adopts a subject-writing events method.  When the author refers to a people or class, he describes their social characteristics and origins (Kofi, 1979: Introduction, Yah). Another is that the method of author's historiography in terms of compilation is descriptive, attention to political history, emphasis on the quoting and justification of events rather than its analysis, which is an obvious feature of traditional historiography, which is seen in this work, many times refers the reader to the content in the text, without mentioning the name of the work by the stated that the narrators of the hadiths, stated in the hadiths, the honors of history have stated that, the commentators of the time and the decorators of interpretation and expression said that (Kofi, 14,72,78,176,177,179,186,191,193,195) Many causes and factors led to the beginning of historiography in the Indian subcontinent. Part of these factors should be assessed in the role of Muslims and the nature of their presence in the Indian subcontinent. The Sind Claimed, known as Chachnamah, is the local history of Sind that translated from Arabic into Persian by Ali ibn Hamed Abu Bakr Kufi in 613 AH, Which includes authentic narratives of conquest of the Sind, by Muslim Arabs, and give the knowledge of the ruling dynasties in the area before the arrival of Islam to this region, which most of its narratives are based on the works of Abolhassan Ali ibn Muhammad Abi Saif Madayeni and of the most influential and most trusted source in India, to which subsequent historians were affected. Historiography was formed after the arrival of Islam into India, and the compilation of the Chachnamah can be called the beginning of historiography in India. In the period that started with the rule of Muslims over India, in spite of the political, economic and social conditions, a kind of continuity is felt in the cultural conditions of the society. This is especially perceptible about historiography more than any other part, as its continuity has led to evolution.
By reviewing the book of Sind Claimed (Chachnamah), several insights can be found in the writing of this work. The author of the Chachnamah in his historical work gives comprehensive information about the Sind conquest, which is in the form of an encyclopedia. Naturally, historiography in the India subcontinent after the Chachnamah is not something that existed before it. Although historiography in the India subcontinent still pass the transition period, and has a very long way to evolution, but works such as Chachnamah have facilitated this way.
In this book, the impact of Iranian and Islamic historiography on each other is well seen, the style of writing it, like the sixteenth-century Persian writers, is fluent and stable. Although the effect of the translation of Arabic into Persian is obvious in the book, but it has not been damaged in terms of its Persian writing style. In the book introduction, the translator has been used the Arabic words and combinations before the text, but in the text, his prose is simple and fluent with short and stable sentences. The main purpose of the Claimeds was to first formulate information about the quality of conquest of Abode of Disbelief and the success of the expansion of divine religion, but later the contained information in them was reflected the political, social and cultural situation. The author of the Chachnamah, has paid little attention to the causes of historical events and currents, this is due to the belief in a type of historical algebra. His insight and method in writing the major history of this period follows the dominant paradigm in the historiography of Islamic lands.