نامه فرهنگستان
سال بیست و دوم شماره 4 (زمستان 1402)

The more manuscripts are excavated from ancient texts, the newer rays in different fields will shine on the literary sciences and the clearer perspectives of the literary heritage of the past will appear in the eyes of researchers. Jawahar al-Khayal, the focus of this article, is a collection of more than 3,000 quatrains of 470 poets, many of whom are speakers of the Indian style, and some of whom have lived in India. This quatrain is very important in several ways; For example, he can show his brilliant face in literary studies related to the Indian subcontinent, such as the study of the development of quatrain in the Indian style, which has also been neglected. In the process of correcting the imaginary jewel, some abandoned words or new meanings that have disappeared from the cultures, as well as some poetic evidence for several less used words, were found, which will be discussed in this article.

The Naqtaviyeh movement was one of the powerful religious movements that developed rapidly in Safavid Iran due to its mystical foundations. This descriptive-analytical study shows that a number of nomads who migrated to the Gurkhani court continued the success of this school in India and provided services to the culture of the subcontinent. The findings indicate that the departure of Naqtavi elites from Iran began first in the context of confrontation with Safavid rulers and jurists and then continued in the field of interaction with Gurkhani rulers and ministers. In the light of the support of kings such as Akbar and Jahangir, some educated Naqtavians reached high court ranks and, in return, provided intellectual support to the Gurkhani sultans. Although the activities of Naqtavi's immigrants in the Gurkhani court were finally stopped with the intervention of jurists, in this short period they were also a source of useful and lasting influences. They established Persian in the subcontinent.

Mir Seyyed Sharif Jorjani is an Iranian theologian, philosopher, logician, writer and critic of the eighth and ninth centuries AH. Jorjani has many works and has written commentaries and margins on many of his earlier and later books. Jorjani's ideas, opinions and works are very influential, even in lands where he has not been. His influence was such that Iranian, Turkish, Arab, and subcontinental writers read his works and cited his writings. For several centuries, in the Indian subcontinent, Jorjani's works have been read in the school system and annotated or new writings have been provided. They have also sometimes summarized or translated them. Manuscripts, lithographs and lead books of Jorjani’s works are abundant in the libraries of these places. Jorjani's students and descendants were also influential in spreading his views there. In the present article, after referring to the life, circumstances and works of Jorjani, with emphasis on the written sources of the subcontinent, we examine the influence of his views and works in these territories.

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

Jalis-ul-Mushtaq is a poem by an unknown poet with the name or surname "Ali" who was one of the poets during the reign of Amir Shiranshah in Sharvan, Azerbaijan (Haq: 869-907 AH) and he composed it in the field of poetry in 870 AH. This work is a translation of the poems of Basatin-ul uns Akhtasan Dehlavi, the secretary and writer of the period of King Ghiyath al-Din Tughlaq (720-725 AH) and Muhammad King Tughlaq (725-752 AH).In this verse, the love story of King Keshvargir, the son of King Batihan (a large city in southern India) and Mulk Ara (daughter of the King of China) is narrated, and interrelated stories are also narrated in it. In Jalis-ul Mushtaq, unlike Dehlavi's abbreviated version, Ali has narrated the story without any linguistic and expressive difficulties.