دانشگاه سیستان و بلوچستان مطالعات شبه قاره 2008-5710 17 49 2025 09 23 Conceptualizing Process with Numerical Dependents in Hindi Style Poetry فرایند مفهوم‌سازی با وابسته‌های عددی در شعر سبک هندی 9 22 8385 10.22111/jsr.2024.47327.2396 FA نرگس اسکویی دانشیار گروه زبان و ادبیات فارسی، واحد بناب، دانشگاه آزاد اسلامی، بناب، ایران Journal Article 2023 11 29 Abstract Conceptualization is one of the important links between human mind and language in the important and complex mechanisms of human life such as cognition, learning and interaction with the world. The need for conceptualization becomes more prominent in some discourse areas, such as philosophical discussions and the explanation of abstract experiences. Among the periodical styles of Persian poetry, the Indian style is an important style for dealing with complex intuitive images and abstract statements. Several researches have been conducted regarding conceptual metaphors in Indian style poetry, the results of which show that these poets creatively benefit from the linguistic possibilities and physical features of the world of sensations to understand and explain personal and philosophical experiences resulting from spiritual behavior and abstract concepts. The main issue of the current research was the introduction of numerical dependents as a part of conceptual-ontological metaphors in Indian style poetry, for the purpose of wide conceptualizations of this poetry. To carry out this descriptive-analytical research, studies in the field of cognitive linguistics as well as philosophical-physical topics were used in the recognition of the qualities of matter, and we reached these results: numerical dependents with the pattern (number + dependent: material + few: abstract) are often used to conceptualize things. Abstract and subjective are introduced in Indian style poetry and by attributing the physical qualities of matter (weight, length, height, time and volume) to mental matters, it helps to make these concepts more objective; For this reason, this group of numerical dependents can be considered ontological metaphors (often material and sometimes recognition). 1. Introduction Conceptualization is one of the important interfaces between human mind and language in the important and complex mechanisms of human life such as cognition, learning and interaction with the world. The need for conceptualization becomes more prominent in some discourse areas, such as philosophical discussions and the explanation of abstract experiences. Among the periodical styles of Persian poetry, the Indian style is an important style for dealing with complex intuitive images and abstract expressions. Religious-mystical philosophy has paid a lot of attention to conceptualization due to the nature and specific direction of intellectual components. In Islamic philosophy, "credibility" is considered as a tool and solution for understanding and thinking about mental matters in the process of cognition. In this view, the perception of existence is not exclusive to sense, and reason, illusion, fantasy, intuition and mysticism are also known to be effective in epistemology; Islamic philosophers have called knowledge resulting from sense "acquired science" and knowledge resulting from inner perceptive powers "present science". With the specialization of the sciences in the 20th century, the science of cognitive linguistics became responsible for the study of "embodied mentality" or "embodied mind" in order to use the method of interdisciplinary studies and with the benefit of the results of researches in the psychology of language (including the basics of neurology, psychology, philosophy, linguistics, sociology, culture and anthropology) and phenomenological philosophy to show how the embodiment of mental affairs, i.e. the coexistence of mind and matter, is processed in the brain and language. The main issue of the present research was the introduction of numerical dependents as a part of conceptual-ontological metaphors in Indian style poetry, for the purpose of extensive conceptualizations of this poetry. The process of this research was achieved by answering these questions: 1- What role do numerical dependents play in expressing the spiritual experiences of the Indian style poet and objectifying his mental concepts for the audience? 2- Which part of numerical dependents is a tool for conceptualizing abstract matters and visualizing immaterial concepts in Indian style poetry? 3- Numerical dependents are mostly in which group of types of conceptual metaphors? The necessity of conducting the present research is to present a model of conceptualization in a part of Persian literature, whose prominent feature is entering into the ambiguous and abstract fields 1.1. Research Methodology To carry out this research, firstly, examples related to numerical dependents (with the pattern of number + dependent: material-minor: abstract) were searched and extracted in the poems of Indian style poets; For more accuracy and accuracy and to find more poetry samples for more accurate evaluations, Dorj and Ganjur software were used. About 500 examples were extracted from the study of divans of Indian style poets (included in the insert) such as: Asir, Bidel, Joya, Seidai Nasfi, Saeb Tabrizi, Fasihi Heravi, Fayaz, Kasab Shirazi, Vaez Qazvini. Then these verses were compared with the poets' printed divans and edited (only poems that the author found in the poet's printed divan are included in this article, and the rest of the samples were removed). Due to the characteristic of imitation and assurance as well as the repetition of the theme and image in the Indian style poetry, there were many examples of several types and forms among the verses, which were also removed and a more beautiful and eloquent example was chosen for each conceptualization. Then, according to the qualities of the material and the characteristics of the types of ontological metaphors, the numerical dependents used for conceptualization in this poem were divided, classified and analyzed. 2. Discussion Numerical dependents, with the four mentioned patterns (material-material/material-abstract/abstract-material/abstract-abstract) have had several important effects in the text of Indian style poems: 1- They have refreshed the original devices that were worn out due to intense repetition, with All kinds of morphological, syntactic and rhetorical deviations (which have been discussed in detail in previous researches) have caused innovative and creative creations in the axis of coexistence and succession of Indian style poetry. 2- He invented new qualities and limitations in poetic language. 3- He replaced many similes, metaphors, ironies and dead symbols with new combinations and symbols. 4- It has created new forms of exaggeration and exaggeration in the text of the poem. 5- It has created a wide and delicate network of all kinds of proportions in the level of loss and meaning of the poem. 6 With his presence, he has become the basis for all kinds of themes and linguistic and mental games in the poem, adding to the poetic ambiguity and its greater impact on the audience's thoughts and emotions. But the special and important effect of a type of numerical dependents with the pattern "number + dependent: material - few: abstract" in Indian style poetry is that it has been able to relate physical and material properties to mental and non-material elements in an artistic way. to give In this way, the numerical dependents are the context for the conceptualization of abstract matters desired by the poets of this style of imaginary and artistic worlds and discovery and intuitions of taste and taste. Borrowing properties belonging to physicality from the world of sensations is the first step of conceptualization through numerical dependents, the same step that was mentioned in the discussion of cognitive metaphors as image schemas, and in the second step, the physical structure borrowed from the material world to An immaterial concept is attributed. What is obtained from this adaptation is the objectification of the poet's mental world and personal imaginary and abstract experiences. 3. Conclusion This research showed that the numerical dependents with the pattern (number + dependent: material - few: abstract) by formulating material qualities such as: dimension, weight, time or volume to mental and abstract matters, mostly for the conceptualization of these matters in the poetry of style poets. Indian is entered; It means borrowing from the tangible world to visualize the intangible. For this reason, this category of numerical dependents can be considered a part of ontological metaphors in Indian style poetry. The formation of these metaphors in Indian style poetry is a function of lived physical experience; The description of bodily experiences or perceptual perceptions based on bodily experience, which is the basis for the formation of image schemas, forms the first step of the conceptualization process with numerical dependents; The second step is structuring and objectifying abstract concepts in accordance with image schemas 4. References Asadollahi, Kh., and Alimanesh, V. (2017). investigation of the semantic relations of special numerical and singular dependents in the poems of Bidel Dehlavi, Fanon Adabi, 10(1), 17-32. Asir Shahrashtani, M.M. (2014). Diwan-e- Ghazliat, by Gholamhossein Sharifi Voldani, Tehran: Written Heritage. Bidel Dehlavi, A. Q. (1963). Diwan, two volumes, corrected by Khal Mohammad Ghashid and Khalilullah Khalili, Department: Ministry of Authorship and Leadership. Einstein, A. (1962). Einstein's philosophical essays, translated by Mahmoud Sahib, Tehran: Pirouz. Fasihi Heravi, F. (2013). Divan, corrected by Ebrahim Qaisari, Tehran: Amir Kabir. Fayaz Lajurdi, A.R. (1994). Diwan, corrected by Jalil Masgranjad, Tehran: Allameh Tabatabai University. Hasanpour Alashti, H. (2014). New Tarz, Tehran: Sokhan. Janes, J. H. (1973). Physics and Philosophy, 2nd edition, translated by Ali Qali Bayani, Tehran: Pocket Books. Joya Tabrizi. (1958). Kolliyat, by Muhammad Baqir, Lahore: Punjab University. Kardel Ilwari, R. (2019). construction of special numerical dependent combinations in Bidel's Ghazliat, Bahar Adeb, 4(4), 301-312. Kövecses, Z. (2002). Metaphor: A Practical Introduction; New York: Oxford University Press. Lakoff, G., & Johnson, M. (1980). Metaphors We Live By. Chicago: Univ. of Chicago Press. Qassab Kashani, S. (1984). Divan, edited by Javaheri Vajdi, Tehran: Sanai. Saeb Tabrizi, M.A. (1985). Diwan, first volume, by Mohammad Kahraman, Tehran: Scientific and Cultural. Saeb Tabrizi, M.A. (1989). Diwan, Volume 5, edited by Mohammad Kahraman, Tehran: Scientific and Cultural. Saeb Tabrizi, M.A. (1992). Diwan, second volume, edited by Mohammad Kahraman, Tehran: Scientific and Cultural. Sedayi Nasfi. (1990). Diwan, under the supervision of Khan Afsahzad, Dushanbe: Danesh. Shafi'i Kodkani, M.R. (1987). Poet of Mirrors, 12th edition, Tehran: Akah. Vaez Qazvini, M.R. (2013). Diwan, by Asghar Elmi, Tehran: Ma. Yu, N. (1998). The Contemporary Theory of Metaphor. Amsterdam: John Benjamin. B. V. Ruotledge. مسئلۀ اصلی تحقیق حاضر، معرفی وابسته‌های عددی به‌عنوان بخشی از استعاره‌های مفهومی-هستی‌شناختی در شعر سبک هندی، به‌منظور مفهوم‌سازی‌های گستردۀ این نوع شعر‌‌ است. مفهوم‌سازی، یکی از رابط‌های مهم بین ذهن و زبان آدمی در سازوکارهای مهم و پیچیدۀ حیات بشر نظیر شناخت، یادگیری و تعامل با جهان است. نیاز به مفهوم‌سازی، در برخی ساحه‌های گفتمانی نظیر مباحث فلسفی و تبیین تجربیات تجریدی، برجسته‌تر می‌شود. در میان سبک‌های دوره‌ای شعر فارسی، سبک هندی به‌واسطۀ پرداخت به تصاویر شهودی پیچیده و بیانات انتزاعی، سبکی شاخص است. برای انجام پژوهش حاضر، از روش توصیفی-تحلیلی، و مطالعات حوزۀ زبان‌شناسی شناختی استفاده شده است. ضرورت انجام این تحقیق، در ارائۀ الگویی از مفهوم‌سازی در بخشی از ادبیات فارسی است که ویژگی برجستۀ آن، ورود در حوزه‌های غامض انتزاعی و تجریدی است. با انجام این پژوهش، به این نتایج دست یافتیم: وابسته‌های عددی با الگوی «عدد + وابسته: مادی؛ معدود: انتزاعی»، اغلب برای مفهوم‌سازی امور تجریدی و ذهنی در شعر سبک هندی وارد شده است و با نسبت‌دادن جسمانیت و کیفیات فیزیکی ماده (وزن، درازا، ارتفاع، زمان و حجم) به امور ذهنی، به عینی‌تر شدن این مفاهیم کمک می‌کند؛ بدین دلیل، این گروه از وابسته‌های عددی را می‌توان استعاره‌های هستی‌شناختی (ظرف، مادی و تشخیص) به شمار آورد.

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دانشگاه سیستان و بلوچستان مطالعات شبه قاره 2008-5710 17 49 2025 09 23 The role of Mirhamed Hossein in explaining the religious foundations of the Imami religion in the Indian subcontinent نقش میرحامد حسین در تبیین مبانی اعتقادی مذهب امامیه در شبه قاره هند 23 40 8252 10.22111/jsr.2024.47630.2409 FA عبدالواحد بامری استادیار گروه معارف دانشگاه سیستان و بلوچستان،زاهدان، ایران(نویسنده مسئول) ابوالحسن بارانی استادیار گروه معارف دانشگاه سیستان و بلوچستان،زاهدان، ایران صادق پورحیدری استادیارگروه مذاهب کلامی دانشگاه ادیان و مذاهب قم،ایران Journal Article 2024 01 03 Abstract The stability and consistency of religion, the promotion of the religious, intellectual, scientific and social level of the people, and the growth and dynamism and expansion of the people's attitude and keeping them safe from deviant thoughts, is one of the important duties of scholars, intellectuals and those familiar with the teachings of religion. Examining and analyzing the role players in this field is a commendable and important action, Mir Hamed Hossein Handi is one of these noble figures who explained the growth and elevation of the religion of Islam and the religion of Ahl al-Bayt (AS) and the pioneers of Jihad in the Indian subcontinent with weighty logic. and their glorious arguments to defend the revelation teachings and life-giving teachings of Islam in difficult and difficult conditions and in this field they have written great and worthy books such as "Ebakat al-Anwar" which are a burning torch and a way of guidance and one of the most important scientific sources In the explanation of the basics of the Imamate system, it is considered; And his eternal efforts in India as an awakening and enlightened scholar have led to honorable achievements in this system. The present article tries to ask the question, what is the role of Mirhamed Hossein in creating the discourse of Shia religious education in the Indian subcontinent? By using the descriptive-analytical method, while familiarizing with the biography of this outstanding scholar and the factors of the expansion of the Imami religion in India, in this article, we refer to the investigation of the elements of promoting the religious foundations of the religion of the Ahl (pbuh) in the shadow of the role played by Mir Hamid Hossein in the Indian subcontinent. becomes From the results of the mentioned research, it can be seen that this scholarly figure and defender of the All Allah School in the institutionalization of the Shia religious foundations has given honest and lasting services, including writing books in the field of imamate studies, training committed students in spreading the teachings of pure Islam, and building the Nasiriyah library. And it has played a distinguished and key role. 1. Introduction The growth and growth of religious teachings is due to various factors, including sincere humane and glorious elements in Islamic societies who played a role as effective and key forces in this field, the pioneering presence of religious scholars is one of the factors worthy of attention in the expansion of the religion of Ahl al-Bayt (AS). It is considered in this field. In the light of their efforts and dedication, the teachings of the Prophet's family, its cultural and religious infrastructures have been established in the Islamic world, and the teachings of the Ahl al-Bayt (a.s.) have been promoted in the Islamic world, and people with their knowledge, piety, and good morals. , have spiritual and social life. Mir Hamid Hossein Handi is one of the wise and theological personalities who has played a significant role in promoting the Shia religion in the Indian subcontinent. In the shadow of his efforts and some scholars, it is a wake-up call that the rich culture of Islam has been revived and the wave of awakening among the life-giving teachings of Islam is increasing day by day in these regions, and one of the effective blessings of his life is that the mentioned scientific works are among the most important Sources are considered in explaining the basics of the Imamate system. It was with his great effort and firm will that the unity and cohesion of Muslims in India has been cultured and also in the shadow of the late Saeed's presence, necessary steps have been taken to improve the religious and cultural level of its people. The continuity of revelation teachings in India and its growth and dynamics are among the services and targeted efforts of this committed scholar and border guard of Ahl al-Bayt religion. In the first stage, the present article has tried to briefly refer to the biography of this outstanding scholar of the Islamic world, and in the following, it has discussed the elements of the spread and dynamics of the religion of Allah in the cradle of human civilization, that is, in the Indian subcontinent, and in the end, the role of His importance in the expansion of Shia in India and the influential factors in this field are discussed. The purpose of the current research is to introduce the effective efforts of Mirhamed Hossein and Naqsh Lishan in the advancement and consolidation of Shia religious teachings in the Indian subcontinent.In the research done, it can be seen that Mir Hamed Hossein has committed services and worthy efforts in spreading the teachings of Islam in this field.The questions of this research are presented as follows:1. What is the presence of Mirhamed Hossein in the Indian subcontinent in the development and growth of the Imamiyya religion?2. What are the characteristics of this outstanding scientist in the scientific answers in his works?3. What was the role of Mir Hamed Hossein in the creation of Nasirieh library? 1.1. Research Methodology The mentioned research has been done by using the descriptive-analytical method and referring to library and documentary studies and consulting with experts. After the receipts prepared from Arabic and Persian sources and while analyzing the data of the present research, an article has been compiled. 2. Discussion The presence of religious scholars in the Islamic world has led to the strengthening and expansion of beliefs and intellectual cohesion and the guidance of people to the school of Islam that brings happiness. In this regard, they saved people from being divided and projected and immersed in worldly manifestations. Mir Hamed Hossein is one of the scholars of the 13th century Hijri, during his lifetime, the colonialists and the enemies of Islam made many efforts to achieve their poisonous and cruel goals, but Mir Hamed Hossein was able to play a key role in stirring up the conspiracies at that time. He had enemies and he has made a great impact on the expansion of the Imamiyyah religion in the Indian subcontinent with a deep and profound view of Islamic teachings and has enjoyed great and eternal success. Below is the role of this educated herald in spreading the religion of Ahl al-Bayt (AS) in India.He was born in the year 1246 AH in the city of Meera, Lucknow, India, from a family with originality and roots and from Sadat Mousavi through 23 intermediaries to Imam Musa bin Hafar, peace be upon him. His honorable grandfather, Seyyed Muhammad Hossein known as Seyyed Allah Karam (1181 AH), who was interested in copying the Qur'an and books, there are works written by him in the Nasiriyah Library in Lucknow (Mir Hamad Hossein, Abakat al-Anwaraj 1, introduction, p. 19, quoted by Mirza Muhammad Kashmiri, Taklama Nujoom al-Samaa, Vol. 1, p. 22) and his father Seyyed Mohammad Quli Mousavi Handi (1286 AH) wrote the book "Tshiyid al-Ma'taan" in the discussion of the chapter "Al-Tahfah al-Athni Ashariyya" (the same introduction as Abakat p. 20, quoted by Kashmiri, p. 420) and his brothers are all great scholars. and knowledge (ibid., introduction to Abqat, p. 25) and for this reason, this family has been the focus of the people of India and has been effective in promoting the religion of Islam, but the character and literary, scientific and religious works and services of Mirhamed Hossein are more effective in explaining and promoting Islam and the teachings of the Ahl al-Bayt (peace be upon them) were in the Indian subcontinent.One of the committed efforts of Islamic scholars during their blessed lifetime is the authoring and writing of books that promoted the revealed teachings of Islam and informed and guided Muslims with monotheistic teachings. Mirhamed Hossein has been one of the scholars of responsibility, who with his precious endeavors has been able to spread the belief of truth and high Islamic teachings in the Indian subcontinent and make the Shi'ism flourish and flourish. He has introduced the Imami religion to the followers of the school of Islam with a broad vision and a deep and comprehensive scientific opinion and with logic, reasoning and all-round follow-up, and he has kept the torch of knowledge, piety and religious beliefs of the Shiite religion burning with redoubled efforts. And he has left precious works and compilations worthy of importance. 3. Conclusion Mir Hamid Hussain is one of the prominent scholars who has provided lasting and eternal services in the expansion of religious knowledge in the Indian subcontinent and has had meritorious success in this field.By writing theological and religious books, he was considered as one of the defenders of the religion of Allah and the life-giving teachings of Islam. His books are effective and open the way in people's orientation to the teachings of religion. Islamic thinkers have acknowledged this in their writings and have a vital role They have praised his foundations in defending ideological boundaries and strengthening this field.In describing the efforts of the author of the book "Obstacles of Anwar", it is enough that the stability and consistency of the religion of Ahl al-Bayt (PBUH) has spread in India under the shadow of the constant efforts of this religious world and some diligent missionaries. It is known that one of his important actions was the writing of precious works and his scientific writings, which played a key role in promoting the revelations of the Qur'an and Atrat. Also, educating students and building a valuable library, answering religious doubts and defending the boundaries of people's faith are essential elements that, in the light of his cultural and religious efforts, the religion of Ahl al-Bayt (PBUH) has been expanded and institutionalized in India.Therefore, it can be seen that Mir Hamid Hussain is one of the famous theologians of the Islamic world who has spent his life capital to promote the intellectual foundations of pure Islam and his name has become immortal among the border guards of the saga of realism and commitment in the Indian subcontinent. 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(1980), The role of Shia scholars in the expansion of Shiism in India, Qom: Research Institute of Islamic Sciences and Culture.Ibn Athir, Abi al-Fada Abdullah al-Qazi. (1995), Al-Kamel, Beirut: Dar al-Kitab al-Alamiya.Jafarian, R. (2007). Shia Atlas, Tehran: Organization of Geography of Armed Forces.Jawaharlal Nehru. (2004). A look at the history of the world, translated by Mohammad Tafzali, Tehran: Amir Kabir.Kazemini, M.A.H. (B.T.A.). Naser al-Molla, Nizami Paris of Lakhnou.Khaja Piri, M. (1988). Lakhnou Libraries, Mashkawa Magazine No. 18 and 19.Mahmoud bin Mohammad Khwaja Jahan. (1948). Riyad al-Ansha, Hyderabad Deccan.Modares Tabrizi, M.A. (2011). Rehaneh Al-Adab, Tehran: Khayyam Publications.Mohsen Amin. (2024). Ayan al-Shia, Beirut: Dar al-Taraif Lal-Mahabbat.Muzaffar, A.M.H. (2005). Shiite history, translated by Dr. Seyyed Mohammad Baqer Hojjati, Tehran: Islamic Culture Publishing House.Pargho, M.A. (2021). The manner and causes of the spread of Shiism in India, Journal of Subcontinental Studies, No. 43.Qomi, A. (1947). the benefits of al-Razwiyyah in the state of scholars of the Jafariyah religion, Tehran: Central Publications.Razavi, S.A.A. (1997). Shia in India, Qom: Islamic Propaganda Office Publications.Sadeghi, Mohsen. (2006). Shiite writings in the Indian subcontinent, Aineh Harush Magazine, No. 97.Sadr al-Fazel, M.H. (1995). Anwar's informant, translated by Mohammad Hashem, Mashhad: Astan Quds Razavi Islamic Research Foundation.Sadr, Seyyed Hassan. (1429). Takmulah Aml al-Aml, Beirut: Dar al-Morukh al-Arabi.Tarachand. (1995). The Influence of Islam on Indian Culture, translated by Ali Pirna and Ezzeddin Osmani, Tehran: Bazhang.Zahiri, M.J. (B.T.A.), Al-Dar al-Sanieh, Qom. استواری و قوام دین، ارتقای سطح دینی، فکری، علمی و اجتماعی مردم و رشد و پویایی و وسعت‌دادن به نگرش مردم و مصون نگاه‌داشتن آنان از اندیشه‌های انحرافی، یکی از وظایف خطیر عالمان، فرهیختگان و آشنایان به آموزه‌های دین است. بررسی و تحلیل نقش‌آفرینان در این عرصه، اقدامی ستودنی و درخور اهمیت است. میر حامد حسین هندی، یکی از این چهره‌های فاخری است که در بالندگی و اعتلای دین اسلام و مذهب اهل‌بیت (ع) و پیشگامان جهاد تبیین در شبه‌قارۀ هند، با منطق وزین و استدلال شکوهمندانۀ خویش، به دفاع از آموزه‌های وحیانی و تعالیم حیات‌بخش اسلام، در یک شرایط سخت و دشواری همت گماشت و در این عرصه، کتاب‌های سترگ و شایسته‌ای ازجمله «عبقات الانوار» را نگاشت که به‌عنوان مشعل فروزان و طریق هدایت و از مهم‌ترین منابع علمی در تبیین مبانی نظام امامت شمرده می‌شود. تلاش‌های جاودانۀ او در هندوستان به‌عنوان دانشوری بیدارگر و روشن‌ضمیر، موجب دستاوردهای ارجمندی در این سامان بوده است. نوشتار حاضر می‌کوشد با طرح این پرسش که نقش میر حامد حسین در گفتمان‌سازی معارف اعتقادی شیعی در شبه‌قارۀ هند چیست، با استفاده از روش توصیفی-تحلیلی، ضمن آشنایی با زیست‌نامۀ این عالم برجسته و عوامل گسترش مذهب امامیه در هندوستان، به بررسی عناصر ترویج مبانی اعتقادی مذهب اهل‌بیت (ع) در سایه‌سار نقش‌آفرینی میر حامد حسین در شبه‌قارۀ هند اشاره کند. از نتایج پژوهش، می‌توان دریافت که این چهرۀ علمی و مدافع مکتب آل‌الله، در نهادینه‌سازی مبانی اعتقادی شیعه، خدمات صادقانه و ماندگاری داشته است که ازجملۀ آن می‌توان به نگارش کتاب‌هایی در حوزۀ امامت‌شناسی، تربیت شاگردان متعهد در گستراندن تعالیم اسلام ناب و احداث کتابخانۀ ناصریه اشاره کرد.

https://jsr.usb.ac.ir/article_8252_b7d2fb2f766810b4e63feed220faed03.pdf

دانشگاه سیستان و بلوچستان مطالعات شبه قاره 2008-5710 17 49 2025 09 23 Review of the literary genre in the poem of Padmaavat, by Jaesi بررسی نوع ادبی (ژانر) در منظومه پدماوت جائسی 41 56 8358 10.22111/jsr.2024.46406.2372 FA محمد بهنام فر استاد گروه زبان و ادبیات فارسی، دانشگاه بیرجند، بیرجند، ایران راضیه رضاپور چشمه علی دانشجوی دکتری زبان و ادبیات فارسی، دانشگاه بیرجند، بیرجند، ایران(نویسنده مسئول ) Journal Article 2023 08 15 Abstract "Padmaavat" poem is one of the Indian poems in Owdi language. Mirza Malek Mohammad Jaisi (856-921), a Sufi poet, wrote this poem in the form of Masnavi with 4196 verses. Some Indian writers and experts consider this poem to be one of the types of epic literature, and others consider it under the literary types of Islamic Sufism and folklore romance, and refer to it as "Ek Razmiyeh Nizam" or "Friendly Poem". The aim of the current research, titled " Review of the literary genre in the poem of Padmaavat, by Mirza Malek Mohammad Jaesi ", is to categorize the proficiency in recognizing its literary type. The hypothesis of the research is that the Padmaavat poem is a romantic poem with an epic aspect. This research is written in tow parts. The first part is to express opinions about the nature of the present poem, the origin of the story and the introduction of the poet. In the second part, we have measured the structure of the poem with the parameters of romantic poetry or heroism of Iranian poems, and at the end, we have answered the questions and assumptions of the research. 1. Introduction “Padmaavat” is one of the first Indian Persian poems written during the reign of Shir Shah Suri (1538-1545 AD), according to the research of Seyyed Amir Hassan Abedi. This time coincides with the imitation and burlesque of Persian literary poets in the 10th century of Hijri. The 9th and 10th century is devoid of personal emotions and it spoke of the emotions and imaginations of the past poets.Therefore, Padmaavat is an imitation of the romance of Iranian and Indian poets. Jaesi's poem has a Persian structure that written in Persian and Odi languages. With the dominance of British colonialism in 1814 AD, the glorious era of Persian language in India began to decline and apparently from 1835 AD onwards, it was gradually defeated by the British. (Mustafawi, 1371:91.) For this reason, the poems of Padmaavat, which was written in Persian and Hindi, went into silence until after centuries in 2016, Sanjay Leela Bhansali made a controversial film based on the love theme of Jaisi's poem. This film drew the attention of writers, historians and people of India to Jaesi's poems. It seems that in this poem, Jaesi paid attention to the poems of poets such as Nizami, Onsori and the special accent of Molavi in his Sufi Masnawi. Burlesques were written on this romantic work, for example, Abdul Shakur Bazmi, imitating Jaesi, composed his Persian poems "Padmaavat" in Hazaj Musamman Saalem weight. Professor Seyed Amir Hasan Abedi, a professor at Delhi University, enumerates burlesques of Jaisi's Masnavi in an article and explains each one. Apparently, these burlesques date back to the first decade of the 1800s. It was composed and after that no trace of burlesques, summaries, adaptations, etc. was seen in Indian works. 1.1. Research methodology The scope of this review is the romance poem of "Padmaavat" by Mirza Malek Mohammad Jaesi, and it is the basis for evaluating the standards proposed by writers in the books of literary genres and Persian poetry. Since the Padmaavat poem is an old work and one of the manuscripts in the treasure of manuscripts, firstly, the scanned images of the book, arranged and studied. Then we have done the general and implicit translation of the work. During the study of the work, we have examined the structure of the "Padmaavat" poem based on the criteria of literary books and then answered the usual questions and hypotheses of the research by means of the analysis method. 2. Discussion The Padmavat poem is one of the few systems that have been noticed in Urdu-Hindi literature. Although Padmavat is in both Persian and Urdu languages, this work has received less attention in Persian literature. The poet wrote this work at the beginning of the 15th century, equal to the 10th century of the Hijri. After mentioning God's name, he begins his system with this verse: «هر ایک صورت مین وه آکر نیا جلوه دیکاتا ہے/ کبی لیلی، کبی یوسف، کبی عذرا کلاتا ہے » At the very beginning, he announces the romance of his work by mentioning the names of Lily, Yusuf and Ezra. But his work is among the literary works of Islamic mystics, epic and romantic works. It seems that Indian writers have not yet figured out the classification of his work. Professor Harish Trivedi considers this work as one of the types of epics with Sufi themes and considers it one of the poems of Urdu language., University of Dehli: 2018) Professor Zaheer Al Hasan Jafari, the former head of the history department of Delhi University, also mentions the influence of Ibn Arabi and Maulvi on the writing of Padmaavat. (Al Hasan. Z 2018) Another theory classifies Padmavat as one of the types of romantic literature under folklore works, which is among modern Indian works (from the 10th to the 13th century): «جایسی کی پدماوت دوستانہ‌انداز میں آڈ ریجن کی لوگ داستانوں پر مبنی رومانوی کہانیاں ہیں۔» In this article, which is expressed by the Indian literature website and under the literary types of India, it clearly introduces Padmavat as a romantic poem in Odi language based on folk tales. In this section, we have understood the structure of the poem and after mentioning the order and sequence of events, we have measured them with the standards of romantic or heroic Iranian poems and Jaesi's deconstructive composition. Causal and effect relationships in plotting, exaggeration, repetition, independence of events, stasis, uncertainty of place and time and some other criteria such as description were studied and analyzed in this work. In this article, the writer tried to evaluate the poem based on the parameters of romantic writing and epic writing and find out its literary type. 3. Conclusion The story of Padmavat is one of the works of lyrical narrative literature that has taken on a heroic aspect to some extent. Of course, this aspect is very small and short. Although he claims the superiority of Indian love over other loves, he has followed the romance of Nizami, Hafez and other Iranian poets. He used mystical terms such as satisfaction, trust, and surrender to console the character of the story lover; He guaranteed poems by Maulvi Ishrat and Maulvi Jam in his writing and emphasized the unity of love, lover and beloved by considering three loves for one lover. As Professor Harish Trivedi believes, this poem is not completely mystical and Sufi, although sometimes it takes on the color of mysticism, and of course it is not so heroic and epic, but rather a romantic masnavi 4. References Hafez Shirazi, Sh. (2006). Divan-e-Hafez, With an introduction by Mohammad Jafar Yahaghi, 8th edition, Mashhad: Beh Nashr release. Hakemi, E. (2016). Research on Iranian lyrical literature (types of Persian poetry), first edition, Tehran: University of Tehran. Ismaili, E., Yaqoubi, H. (2013). Introduction of Anandram Mukhlis Lahori and Hengame-e- Eshgh, Journal of Subcontinent Researches, 5(16), pp. 32-7. Jaesi, M.M.M. (10th century Hijri), padmavt system: A scan of the manuscript of Padmavat in the National Library of the Islamic Republic of Iran. Jafari, Z. (2018). The philosophy of the unity of existence in the system of Padmavat, Annual lecture on Padmavat and Sufism, New Delhi University, National Voice Magazine, Under the press release section, New Delhi. Mashayekh Fereydooni, M.H. (1989). Urdu and its connections with Dari Persian language, A collection of Persian language seminar lectures, Knowledge magazine, academic publication. Masoumi, M. and Fadavi, A. (2011). Religious policy of Afghan rulers in India, Journal of Islamic History Studies, 14(52), pp. 177-20. Mostafavi, R. (2011). Persian language and literature in India yesterday and today (In India past and present) The publication of the Faculty of Literature and Humanities, Bahonar University of Kerman, 3, pp. 66-97. Razmjo, H. (2011). literary types and their works in Persian language, Third edition, Mashhad: Ferdowsi University Press. Shafii Kadkani, M. (1973). Literary types in Persian poetry, Wisdom and effort magazine, 11-12. Shamisa, S. (2017). Literary types, Third edition, Tehran: Mitra Publishing House. Trevidi, H. (2018). “Poem of Padmavat by Malik Mohammad Jaesi and Sufism”, National Voice Magazine, Under the press release section, New Delhi. Zulfiqari, H. & Bagheri, B. (2014). The most important features of Iranian heroic legends, Journal of Culture and Communication Studies, 16(30). منظومة «پدماوات» یکی از منظومه‌های هندی به زبان اُودی (owdi) است. میرزا ملک محمد جائسی (856-921 ه.ق)، شاعری صوفی‌مسلک (در اواخر قرن نهم و اوایل قرن دهم) این منظومه را در قالب مثنوی و با 4196 بیت سروده است. برخی ادیبان و کارشناسان هندی، این منظومه را یکی از انواع ادب حماسی و برخی دیگر آن را در شمار انواع ادبی متصوفة اسلامی و داستان عاشقانۀ فولکلور می‌دانند و از آن به‌عنوان «ایک رزمیه نظام» (منظومۀ حماسی) یا «دوستانه‌انداز» (عاشقانه) یاد می‌کنند. هدف پژوهش حاضر در بررسی منظومة عاشقانة پدماوات، اثر میرزا ملک محمد جائسی، دستیابی به اتقان در تشخیص نوع ادبی آن است. فرضیة پژوهش این است که منظومة پدماوات یک منظومة عاشقانه با وجه حماسی است. این پژوهش در دو بخش به نگارش درآمده است. بخش نخست، بیان نظرات دربارة چیستی منظومة یادشده، منشأ داستان، معرفی شاعر و میزان توفیق او در سرایش آن است. در بخش دوم، ساختار منظومه را با سنجه‌های عاشقانه‌سرایی یا پهلوانی‌سروده‌های ایرانی سنجیده‌‌ایم. در پایان با روش توصیفی-تحلیلی به سؤالات معمول، و فرضیۀ پژوهش پاسخ گفته و دریافته‌ایم این اثر، یک منظومه‌ای عاشقانه و دارای وجه حماسی است.

https://jsr.usb.ac.ir/article_8358_91a090524e6b11496e5d9b2df3d4be59.pdf

دانشگاه سیستان و بلوچستان مطالعات شبه قاره 2008-5710 17 49 2025 09 23 A comparative study of the mystical theory of Velayat in Shiite and Barilavi mysticism based on the opinions of Seyyed Heydarli and Mohammad Tahir al-Qadri. هم سنجی اندیشه ولایت در عرفان شیعی و بریلوی بر پایه دیدگاه سید حیدر آملی و محمد طاهر القادری 57 78 8492 10.22111/jsr.2024.48301.2426 FA نسرین پورمعینی دانشجوی دکتری، گروه ادیان و عرفان، واحد خرم آباد، دانشگاه آزاد اسلامی، خرم آباد، ایران. علی فتح الهی دانشیار گروه ادیان و عرفان، واحد خرم آباد، دانشگاه آزاد اسلامی، خرم آباد، ایران. کیومرث چراغی استادیار گروه الهیات، واحدکرمانشاه،دانشگاه آزاد اسلامی، کرمانشاه، ایران. Journal Article 2024 04 02 Abstract Velayat is common to mysticism, which has been specifically studied and researched and has given mystical literature to the system. Among those who have looked at the province, this article has paid attention to the views of Seyyed Haider Amoli on behalf of Shiite Irfan and Muhammad Tahir al-Qadri on behalf of Barilavi Irfan. Because the rich views of these two people have produced very important data and the results of accepting analogies and facts in the domain of the province, which in addition to providing a closer reading of the province, can be considered as the honorable perfection and the unifying principle of the field. link. They strengthen Shia and Sunan This research was carried out with a descriptive method, with the aim of comparing and comparing the points of commonality and possibly differences, and explaining what Is Wilayat in Shia and Barilavi mysticism, emphasizing the thought of two elders, and shows that Wilayat is an inexhaustible matter, and although this Two religious mystics believe in an unseen source for Wilayat and consider Its examples and seal to be common; But with a critical analysis and a narrow view, the source of the province can be distinguished between them. 1. Introduction Due to Its importance and many uses in Islamic mysticism, it has a long historyThe meaning of Wilayat in Shiite thought and tradition is related to this saying attributed to the Prophet Kentu Nabiy and Adam between water and water (Quoted by Majlesi, 1403, Vol. 16: 402); Because behind the external words and phrases of these narrations, there are also hidden meanings.which is homogenized with the common term Wilayat in Islamic mysticism and gives prominence to two things: one is that the beginning of the matter of Wilayat and Prophethood is the light of Muhammad, and the Messenger of Allah is ahead of other prophets in terms of his existence, and all the prophets are the manifestations of the prophethood of that truth. They are internal, and the other is the tradition of continuation of the matter of guardianship as an unchanging and permanent tradition in the universe. According to what Amoli insists on the evidence, it is the reference of all affairs and true sciences and divine knowledge, as well as formal and business sciences and conventional sciences, both intellectual and narrative, such as: theology, interpretation, eloquence, syntax, The science of jurisprudence, wisdom, and the science of Sufism relate to the guardianship of Ali and his descendants (cf. ibid.: 191-188)..And for this reason, in order to understand the Shiite state, their opinions must be examined. Muhammad Tahir al-Qadri considers Imam Ali as a comprehensive whole for science and education, that the chain of iqtabs, saints, abdals, and the like took the origin of their guardianship from him and are a manifestation of his guardianship (Qadri, 2005: 53-67). Therefore, it is possible to find the features of Shia and Barilavi velayat in these two personalities and make a comparison between their views. Some of the elements and doctrines of Shia mysticism have been manifested and revealed in Barilavi mysticism, the most important of which is the issue of guardianship, and with this description, it has been less concerned by researchers in comparative studies; Therefore, this research provides a good opportunity to develop the subject by providing the necessary informationAnd it has accelerated the process of research and contemplation in comparative studies about the province and by creating a common perspective through the reading of Shia and Barilavi texts, it has put the main strategy for cultural and religious integration and alignment in front of the readers. This research seeks to answer these questions: What are the commonalities of Seyyed Haider Amoli and Mohammad Tahir al-Qadri's views on the issue of velayat? What is the difference between the opinions of these two mystics regarding the forgery and the origin of Wilayat? Who is the seal of the province for these two Muslim mystics? 1.1. Research method According to the nature and purpose of the research, this research is of a theoretical type and while using the texts and works of Seyyed Haider Amoli and Mohammad Tahir al-Qadri, by using the descriptive method, the comparison of the concept of velayat and related rulings with these two mystics, in order to find commonalities and differences in their views. 2. Discussion From Amoli's point of view, Wali is one of the names of God and Wilayat means the rise of a servant to God, in order to walk the path of God's closeness and pay attention to the existential perfection of the people through inner possession of them. Seyyed Haider states that the province of knowledge on the nature, attributes and names of the Holy Prophet is through the inherent way and through the discovery of the spiritual interior and the observation of the nature of divine attributes and actions in manifestations and determinations. He considers Wilayat to be the essence of prophecy and possession of the creation until the establishment of the Day of Resurrection and after that, as much as he has been assigned, according to the truth, the interior and the Inspiration, he occupies the souls and the interior of the creations. Because the guardian is mortal from his soul and remains in the existence of the right and his essence is identical with the right (Amoli, 2015: 242; 2017: 507; 2014: 305). Tahir al-Qadri divides the province into three types and by introducing these three parts, he introduces the province and related rulings and distinctions. He believes that the Prophet of Islam, in terms of his Inherent comprehensiveness, was the embodiment of the consolidation of all levels of the province and after him, these positions were handed over to other people. According to Qadri, the types of provinces are: a) The spiritual heritage or the spiritual heritage that belongs to the Ahl al-Bayt of the Prophet (PBUH); b) political heritage or apparent patrimony that was entrusted to the Rashidin Caliphs; c) General heritage or religious guardianship given to other companions and subordinates. In this explanation; In the first part; spiritual inheritance and province; In the second part, political inheritance and caliphate are included; And in the latter type, scientific and practical inheritance, guidance and religion are placed4 3. Result Seyyea Haider Amoli and Muhammad Tahir al-Qadri, as two Muslim mystics, did not have much difference of opinion in the basics of provincialism, and their views mainly reached common conclusions, the most important of which is the pivotal role of province and the authority of knowing the guardian and the necessity of obeying him. At the same time, their attitude towards forgery and the sacred origin of the province are different; Amoli considers the principle of Wilayat to be the result of a noble and noble truth, whose emergence is shaped by Muhammad's light, and all the saints receive the grace of their Wilayat from the hardships of the truth of Muhammad's light, and Qadiri considers Wilayat to be the fruit of Abraham's prayer and its acceptance from God. From the point of view of Amoli and Qadiri, the existence of a guardian Is necessary at any time and in any period. The need to uphold the Sharia and guide the people and preserve the order and consistency of existence are among their reasons. They have established a rational connection between the rule of grace and the necessity of the existence of a guardian and consider the existence of a guardian and Imam as a necessary guide and guide and his existence as the pole of existence and the creator of the world system as inevitable. Religious leadership and political leadership for the guardian is one of the coordinates of the mystical foundations of Seyyed Haider Amoli, and on this basis, Seyyed Haider believes in the union between the inner and outer guardianship. From Amoli's point of view, saints and imams are the owners of external and internal guardianship; Therefore, in addition to spiritual perfections, the guardian and imam also have political leadership. While Qadri believes in the separation of these affairs and duties and divides the gradation of leadership of the Ummah into outward, inward, and religious wilayat according to their role and duties in relation to the ummah, and considers inward and spiritual perfection for imams. Takes and considers the political and social leadership of the rightful caliphs as legitimate. Amoli considers the full legitimacy of the guardian and imam to be from God, while Qadiri considers the legitimacy of the inner guardian to be from God and the legitimacy of the apparent guardian (Caliph) to be chosen and accepted by the people, and it is clear that the latter theory separates the external guardian And the inside rises. According to Qadri, the inner authority is inexhaustible and the external authority is severable. Amoli considers the guardian as the owner of inner and outer wilayat. From his point of view, there is no end to the province; Although he considers Wali to be an imam and possessing the qualities of a prophet, he has remained silent about the end of political leadership 4. References Holy Quran. A group of writers. (2009). The Encyclopedia of the Modern World of Islam, edited by John L. Espoustier, translated by Hassan Tarimi and others, Tehran: Marja. Afghan, Mowfaq Bashi. (2014). Brillit Tarikh and Aqeedah, Presented by Mustafa Mohammadi, Maktaba Al-Qalam. Ali Akbar. (1995). Islamic schools in India throughout history and the place of Iranian culture in it, New Delhi: Cultural Consultancy of the Islamic Republic of Iran. Amjadi Azami, M. (1979). Preface included in Razavi's Fatawi, Volume 1, no place. Amoli, S.H. (1422). Tafsir al-Muhait al-Azam, researched by Seyyed Mohsen Mousavi Tabrizi, vol.3, Tehran: Ministry of Islamic Guidance. Amoli, S.H. (1973). my introduction to Nass al-Nusus book, Tehran: Institute of Iran and France. Amoli, S.H. (2008). Jame al-Asrar, translated by Seyyed Yusuf Ebrahimian, Tehran: Renaissance. Amoli, S.H. (2014). Asrar al-Sharia, suspension of Seyyed Mohsen Mousavi Tabrizi, Qom: Noor Ali Noor. Amoli, S.H. (2015). Nass al-Nusus, translated by Mohammad Reza Jozi, Tehran: Rosenha. Aslam Reza, M. (2006). Hayah al-Imam Ahmadreza, Bija. Barilavi, A.R. (1904). Hadaiq Bakhshash, Majlis Al Madinah Ulamiyyah, Karachi. Fayoum, Ahmad bin Muhammad. (1414). Misbah al-Munir fi Gharib Sharia al-Kabir, vol. 6, Qom: Dar al-Hijra. Goharin, S. (1997). Description of Sufism Terms, Volume 10, Tehran: Zovar Publishing House. Hajviri, Ali bin Othman. (2013). Kashf al-Mahjub, Tehran: Soroush. Hosni, Abd al-Hay. (1989). Nazheh al-Masa'i wa al-Nawazir, vol.8, no place. Hosseini Shahroudi, S.M. (2001). Anthropology from the point of view of Seyed Haider Amoli and Aflotin, Tahor. Ibn Athir, Ali ibn Muhammad. (1988). Al-Kamil fi al-Tarikh, vol. 5, Tehran: A'alami Ibn Manzoor, M.M. (1995). Lasan al-Arab, vol. 15, Beirut: Dar al-Saad. Johri, I.H. (1404). Sahah al-Lagheh, researched by Ahmad Reza Abdul Ghafoor Attar, Beirut: Dar al-Alam for the Muslims. Kolbasi, H. (2008). came. Collection of articles of the specialized meeting of comparative studies, by Hossein Kalbasi, Tehran: Research Institute of Humanities and Cultural Studies. Minhajin, Abdul Sattar. (2012). Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri, Faisalabad Minhaj cd5&books. Moshir al-Hassan. (1988). Islamic Movement and Ethnic Tendencies in Indian Colony, Mashhad: Astan Quds Razavi. Naseruddin al-Madani Attari, M.N. (2018). Hayat Ala Hazrat, Lahore: Progressiobox. Qadri, A.R. (2013). Imam Ahmad Reza Khan, research of Anwar al-Baghdadi, India: Center for Islamic Research. Qadri, M.T. (2000). The Truth of Sufism, Lahore: Minhaj Al-Qur'an Printers. Qadri, M.T. (2005). The Great Slaughter, Research by Riyaz Hussain Chaudhar and Muhammad Tajuddin Kalami, Lahore: Minhaj Al-Qur'an Printers. Qadri, M.T. (2007). Qul al-Muttabr fi al-Imam al-Mantazhar, Lahore: Minhaj al-Qur'an. Qadri, M.T. (2019). Saif Al Jali Ali Mankar Velayat Ali, research by Mohammad Ali Al Qadri; Mohammad Tajuddin Kalami, Lahore: Minhaj Al-Qur'an Printers. Qadri, M.T. (Beita). Noor Mohammadi, Lahore: Minhaj al-Qur'an. Ragheb Esfahani, Hossein bin Mohammad. (1996). Vocabulary of Quranic Words, Damascus: Dar al-Qalam. Rais al-Sadat, A. (2013). Aqeedah Shafaat, Tehran: World Assembly of Approximation of Islamic Religions. Sadidi Al-Azhari, M.A. (2001). Al-Sheikh Ahmad Reza Khan Al-Barilavi, Hindi and Arabic poets, Lahore: Ashraf Institute. Sharaf Qadri, Mohammad Abd al-Hakim, B. Ta. Tabari, Mohammad Bin Jarir. (1412). Tafsir Tabari, Beirut: Dar al-Marafa. Zamakhshari, Mahmoud bin Omar. (2010). Al-Kashaf, Volume 1, Tehran: Phoenix. ولایت، هویت و هستة مشترک طریقت‌های عرفانی است که در مؤلفه‌های اساسی عرفان مانند اسماءالله، حقیقت محمدیه، امامت، خلافت، انسان کامل، قطب، غوث و... به‌طور خاص و گسترده، مورد تأمل و جستار واقع شده و ادبیات عرفانی گسترده‌ای را نظام بخشیده است؛ ازاین‌رو، نمی‌توان سخن از ساحت عرفان گفت و ولایت را نادیده گرفت. این نوشتار به دیدگاه سید حیدر آملی به نمایندگی از عرفان شیعی، و محمد طاهر القادری به نمایندگی از عرفان بریلوی توجه نشان داده است؛ زیرا غنای دیدگاه‌های این دو تن، داده‌های پراهمیت و نتایج قیاس‌پذیر و حقایق ثمربخش در حوزة ولایت به بار آورده است که علاوه بر ارائة خوانش نزدیک‌تری از ولایت، می‌تواند به‌عنوان کمال ارجمند و اصل وحدت‌بخش، رشتة پیوند تشیع و تسنن را مستحکم سازد. این پژوهش با روش توصیفی و با استفاده از منابع کتابخانه‌ای، با هدف مقایسه و هم‌سنجی نقاط اشتراک و احیاناً افتراق، و تبیین چیستی ولایت در عرفان شیعی و بریلوی، با تأکید بر اندیشة دو تن از بزرگان انجام گرفته است. یافته‌های پژوهش نشان می‌دهد که ولایت، واسطۀ فیض، موجب قوام هستی، و امری پایان‌ناپذیر است و اگرچه این دو عارف محقق قائل به منبع غیبی برای ولایت بوده و مصادیق و خاتم آن را مشترک می‌دانند، با تحلیل نقادانه و نگاه باریک‌بین می‌توان سرچشمة ولایت نزد آن دو را متمایز کرد.

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دانشگاه سیستان و بلوچستان مطالعات شبه قاره 2008-5710 17 49 2025 09 23 The Pakistani Bride by Bapsi Sidhwa: A Naturalist Novel with a Feminist Flavor عروس پاکستانی اثر باپسی سیدوا: رمانی طبیعت‌گرا با رنگ ‌و بویی فمینیستی 79 94 8636 10.22111/jsr.2024.48201.2421 FA علی جمالی استادیارگروه زبان و ادبیات انگلیسی، واحد ایلام، دانشگاه آزاد اسلامی، ایلام، ایران Journal Article 2024 03 12 Abstract Not as fully or frequently as other works by Bapsi Sidhwa such as Cracking India or An American Brat, The Pakistani Bride has nonetheless been attended to by many critics who have focused, almost exclusively, either on feminist or post-colonial considerations. No study has ever tried to discover the dazzling, thick forest of naturalism and determinism that feeds and nourishes the novel's other aspects, including its feminist worries, probably because too many trees block the view. This study explores the deep naturalism and determinism- biological, social, cultural, geographical, and political that devour men as much as they do women. It comes out with the idea that feminist manifestations are only a by-product, and therefore secondary to, naturalist concerns. Naturalism and feminism jointly inform the approach that supports qualitative research. 1. Introduction Bapsi Sidhwa (1938- ) is not a prolific writer, but the novels she has written so far have brought her international fame, critical interest, and many internationally acclaimed honors and rewards. The critical success that accompanied, and still does, such works as Cracking India (1988), The Crow Eaters (1982) and An American Brat (1993) has in a way overshadowed the merits of her first-written novel, The Pakistani Bride (1983) including its deep human insight, dramatic intensity and vivid illustrations of character. What has contributed even further to the overshadowing is a cliché neatly packed in one sentence by Anita Desai: “Bapsi Sidhwa is a woman of strong feminist convictions” (Desai, 2007, p.i). No doubt Sidhwa is “a woman of strong feminist conviction”, but is that all Sidhwa is? What follows is going to be an exploration of that question. 1.1. Research Methodology The study is qualitative and library-based. Books, journals articles, and internet databases are the sources of information, and notes are the means of data collection. The approach adopted combines feminism with naturalist concerns. A tinge of deconstruction looms over the sight as the study tries to show that men are robbed of their free will by the forces of nature as much as women are. True that this study focuses on Bapsi Sidhwa and makes an attempt to show that she is much more of a naturalist writer than a feminist one; however, there are limitations and delimitations. The adoption of the naturalist-feminist approach logically and naturally conceals those aspects of Sidhwa which will surrender themselves only when other approaches are applied. For instance, environmental concerns revealed to an ecocritical approach are out of the question as much as psychological implications which will reveal themselves only when a psychoanalytical approach is adopted. Moreover, this study emphasizes Sidhwa’s the Pakistani Bride almost to the exclusion of all else that she has written so far. Therefore, the depth and scope expected of the study should be checked so that they meet the natural limitations and the imposed delimitations. 2. Discussion Feminist concerns have colored the majority of Bapsi Sidhwa’s novels. They have proved to be a persistent presence in the Pakistani writer and reward-winner, but whereas in some of her works, they have appeared only as a coloring, the feminist’s enthusiasm and maybe urgent need to crewing has unfairly lifted this aspect, swelling it up with undue emphasis and attention. The Pakistani Bride (1983) as Sidhwa’s intellectual first-born has certainly received its share, not only of Sidhwa’s care about her sex, but also of the undue critical ado which has puffed the question of womanhood to the brim of explanation. Much of the work on The Pakistani Bride has focused on its feminist concern almost to the exclusion of all else. This study suggests that in The Pakistani Bride, questions are at stake more powerful and far deeper than the feminist touch of coloring. The feminists' concern is the by-product and only secondary to a powerful undercurrent of naturalism among a few others. The powerful undercurrent of naturalism is present in the novel, in almost all its manifestations. One is tempted to trace it back to the powerful tradition of Indian mythical stories where according to Tashakori and Vatanparast (2024) “we encounter creatures that suddenly change from… human to animal… doing things that are beyond the natural and innate limits of man” (Tashakori and Vatanparast, 2024: 25). Whatever the origins, in The Pakistani Bride, the human life mixes and mingles with the bestial life so fundamentally that human characters in the novel are identified with animals. Lack of free will is fundamental to the construction of the novel and manifold in its various manifestations. Geography restricts men and women alike as much as society does. Culture presses as hard on both male and female characters as biology does. And men as much fall victim to the urge of the economy as they do to that of political conditions. Men are not less subject to the overwhelming drives and forces around just because they are male. In the face of a leopard, the bitter cold that stings to the bones, and the craggy mountains they prove as helpless as they are vulnerable to the code of honor by which they live, and in this, they are no less exposed, and no more protected that women are. The questions this study tries to answer include the following. Is The Pakistani Bride a primarily feminist novel as some critics have suggested? To what extent can naturalist tendencies push the feminist flavor back to the recesses of a secondary concern? Indian literature (cleft only recently into Pakistani and Indian literature) has often had a deep influence on Farsi literature, sometimes even to the extent that “a new style … known as the Indian style” (Ettehadi, 2024: 9) has been in fashion for a long time, and that justifies the undertaking of a project like the present study. Secondly, studies centered on Bapsi Sidhwa illustrate her as a post-colonial, feminist writer, frequently enough to efface her other aspects including the powerful naturalist spirit that brings almost all else to life and exuberance. This study will hopefully give her a facelift, trying to introduce a new image of her to the critical world in the light of which her works will take a new shape, making it urgent to do some re-readings and revisions in what has been done so far, and some caution about what is going to be done henceforth. Much has been done on Sidhwa and her novels including The Pakistani Bride, and yet much needs to be done. The work done has focused on the feminist and/or postcolonial aspects of her writing almost to the exclusion of all else. Here, only a sample is represented to give the reader a preview. Srilakshmi Movva and others (2023) in an article entitled “Transcending Patriarchal and Cultural Construct in Bapsi Sidhwa’s The Pakistani Bride “have attempted” to show how patriarchal civilizations physically, emotionally, and socially oppress and enslave women. “They have exclusively focused on the Pakistani gender-based system and the double pressure that women face in a patriarchal society already oppressed by colonial requirements. Gunia Beniwal and Dr. Sunita Rana (2021) in their article, “Women’s Submissiveness in Bapsi Sidhwa’s The Pakistani Bride” fix their eyes on a mixture of colonialism and patriarchal demands as they form, reform, and deform women’s personalities. They emphasize the reinforcing power of “theological and cultural” demands in driving women to be submissive especially due to their being subject to men’s “unfair treatment within the house”. From their viewpoint, men are even if unconsciously in league with the colonists against women. Shamsa Malik and Nadia Anwar (2020) in “Female Corporeality and the Sublimation of Pain: A Study of The Pakistani Bride by Bapsi Sidhwa” argue that Sidhwa shows how the Pakistani women turn their corporeality-held so long to be a weak point and the root of all their affliction – into a strong point so that it can win them a space of their own in their struggle against men and their patriarchal system. Dr. N. Geethanjiali and Professor S. Jayalakshmi (2021) in their article entitled “The Cultural Impact in Bapsi Sidhwa’s The Pakistani Bride” have adopted a rather Marxist and autobiographical approach to the novel in so far as they have tried to show that Sidhwa’s real-life experiences and the postcolonial, political and social conditions of the time she was writing the novel have had a constructional role in the formation of the work. They, too, similar to other critics, end up in a feminist-post colonialist study, almost repeating the same old story. Finally. as the last example, Muhammad Iqbal, Khalida Parveen, and Riaz Hussain (2024) explore the similarity of men’s attitudes towards women in the two societies of Pakistan and India through a Marxist-Feminist study of The Pakistani Bride and Anita Desai’s Fasting, Feasting to show that Capitalism combined with the patriarchal system has cornered women to the walls of their houses, resulting in their stigmatization and deprivation of the most basic economic and social rights. As the sample shows, Bapsi Sidhwa has automatically been pigeonholed as a diehard defender of the Feminist faith as if she is capable of doing nothing else, which this study is going to show to be false. 3. Conclusion The enthusiastic dust of feminist conviction that has risen during the last decades has left its mark almost on everything, more particularly on literature and literary criticism. Furthermore, the urgent need to recruit new members to shift the power balance seems to have added fuel to the fire so vastly that little twinkles of feminist sparks have been magnified into blazing suns in the literary sphere to the recession and shrinking back of many other tendencies and practices. The same feminist zest and zeal have swept Bapsi Sidhwa’s works almost out of all other merits and claims of which they could boast. The Pakistani Bride for one has been stretched and cut short, as the conditions might demand, by the size of the procrustean bed of the feminist wave. Almost all the critical works centering on the novel have set it as a pseudo-religious mission to carve a fully-fledged feminist statue out of work and ignore all that is there, as bright as day. A writer of unshakeable naturalist faith, Sidhwa has depicted her characters as play toys of powerful drives and forces that lead and direct them throughout their lives. In this regard, there is little difference between men and women. A wrathful nature and a vengeful society tear them loose of their free will with equal ease and urge. Men are not less exposed to the blind forces of nature or the destructive forces of their society. They are no better protected than women, against the crashing blows of a code of honor or a demand of custom. They are subject to, and miserable, in the face of, the same forces. However, the mainstream critical practice has turned a blind eye to their suffering in an attempt to uphold and uplift the feminist cause. This study is a reserve attempt to bring the strayed train back to the normal rail and claim Sidhwa’s right to exert her multidimensional power of exploring human nature and the nature of life freed from the restricting cobwebs of partial criticism. 4. References Akhavan Sales, M. (2015). Zemestan (Winter). Tehran: Zemestan Publishing. Arshed Bukhari, S. M.M., Khan, D. M.A., & Riaz, A. (2024). “Female Objectification in Anglophone Literature: A Critical Feminist Analysis of the Pakistani Bride by Bapsi Sidhwa”. Al-Aijaz Research Journal of Islamic Studies and Humanities, 8(1), 1-12. Beniwal, G., Rana, Dr. S. (2021). “Women’s Submissiveness in Bapsi Sidhwa’s The Pakistani Bride”. International Journal of Modern Agriculture, 10(2), 997-10020 Burgess, A. (2024). “Naturalism” in Britannica. Last Updated: Jul 11, 2024. Retrieved: Aug 24, 2024. http://www.britannica.com/art/novel/Naturalism. Desai, A. (2007). Introduction to The Pakistani Bride. Minneapolis: Milkweed Editions. Iqbal, M., Parveen, Kh., & Hussain, R. (2024). A Comparative Study of The Pakistani Bride by Bapsi Sidhwa vs. Fasting, Feasting by Anita Desai in Terms of Marxist-Feminist Perspective. International Journal of Contemporary Issues in Social Sciences, 3(1), 2208-2215. Malik, Sh., & Anwar, N. (2020) Female Corporeality and the Sublimation of Pain: A Study of The Pakistani Bride by Bapsi Sidhwa. NUML Journal of Critical Inquiry,18(2), 2205-2215. Mawlawi, J. M. (1997). Masnawi-e-Ma’nawi. Ed. Abdol Karim Soroosh, with reference to Qounie Edition. Second Edition. Tehran: Scientific and Cultural Publications. Movva, S. L., et al. (2023). Transcending Patriarchal and Cultural Construct in Bapsi Sidhwa’s The Pakistani Bride. Theory and Practice in Language Studies, 13(8), 2070-2075. Prakasam, K. (2024). Naturalism in Literature Characteristics and Authors. Last Updated April 11, 2024. Retrieved: Aug 24, 2024. http://booklumos.com/naturalism-in-literature Sa’di, Sh. M. (2022). Sa’dis’ Golestan. Ed. Gholam Hosein Yousefi: Edition 16. Tehran: Kharazmi. Sidhwa, B. (1983). The Pakistani Bride. Minneapolis: Milkweed Editions. هرچند رمان «عروس پاکستانی» به‌ اندازة برخی دیگر از آثار باپسی سیدوا مانند «بچه‌پُرروی آمریکایی» و «هند ترک برمی‌دارد» در کانون توجه منتقدان نبوده، آثار انتقادی فراوانی را به خود اختصاص داده که بیشتر، جنبه‌های پسااستعماری یا فمینیستی آن را کاویده‌‌اند و از روح طبیعت‌گرا و جبرگرایانه‌‌ای که در رگ رمان جاری است، غافل مانده‌اند؛ به ‌گونه‌ای که گویی کثرت درختان، از دیدن جنگل بازشان داشته است. این پژوهش در پی آن است که طبیعت‌گرایی و جبرگرایی عمیقی را که در جای‌جای رمان «عروس پاکستانی» ریشه دوانده و شامل جبر زیستی، اجتماعی، فرهنگی، جغرافیایی و سیاسی است و مردان را نیز به همان اندازة زنان، در چنبرة خود گرفته است، مورد کنکاش قرار دهد و روشن سازد که دغدغه‌های فمینیستی این اثر، نتیجة طبیعت‌گرایی و جبر جهان‌شمول حاکم بر آن و در نتیجه، فرع بر آن است. رویکرد اتخاذشده، ترکیبی از مطالعات طبیعت‌گرا و فمینیستی است که همراه با یک نگرش کیفی نسبت به موضوع مورد مطالعه، شالودة این پژوهش را شکل می‌دهند.

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دانشگاه سیستان و بلوچستان مطالعات شبه قاره 2008-5710 17 49 2025 09 23 The importance of India in the economy of the Persian Gulf and the Sea of Oman during the Sassanid period اهمیت هند در اقتصاد حوزه خلیج فارس و دریای عمان دوره ساسانی 95 112 8458 10.22111/jsr.2024.47390.2400 FA محمدجعفر چمنکار دانشیار گروه تاریخ دانشگاه ارومیه، ارومیه، ایران. Journal Article 2023 12 07 Abstract During the Sassanid period, commercial activities with the Indian subcontinent, especially its coastal areas, were developed through the Persian Gulf and the Sea of Oman. By capturing the key areas, the connection between the Persian Gulf and the Oman Sea with the islands and ports of India was facilitated. The Sassanids built camps in the coastal areas of India and gradually Zoroastrian and Nestorian Christian immigrant merchants settled there. The sailors used to travel between the ports and islands of the Persian Gulf and the Oman Sea with India, loading and unloading goods. The purpose of this research is to examine the commercial relationship between the northern and southern shores of the Persian Gulf and the Sea of Oman with the Indian subcontinent in the Sassanid period. Relying on the analytical descriptive research method and the library method and based on the study of documentary research, the author is trying to answer the question of how the process of economic links between these two important maritime areas was and what role it played in the mutual prosperity of these areas. In the end, it is concluded that a set of positive factors, including the policy of port city in the Persian Gulf, the formation of a powerful commercial and military fleet, the knowledge of sea routes and the land and sea occupation of the shores of the Indian Ocean by the Sassanids, led to the expansion of the mutual prosperity of commercial centers. 1. Introduction During the Sassanid period, trade activities with the Indian subcontinent, especially its coastal areas, were developed through the Persian Gulf and the Sea of Oman. With the capture of key areas, the connection between the Persian Gulf and the Sea of Oman with the islands and ports of India was facilitated. The Sassanids built camps in the coastal areas of India and gradually Zoroastrian and Christian Nestorian immigrant merchants settled there. The sailors used to travel between the ports and islands of the Persian Gulf and the Oman Sea with India and were engaged in loading and unloading goods (Weishofer, 1377: 240). The purpose of this research is to examine the commercial relationship between the northern and southern shores of the Persian Gulf and the Sea of Oman with the Indian subcontinent in the Sassanid period. The purpose of this review is to better understand the economic developments and its impact on the cultural, artistic and intellectual growth and development in these two regions of the ancient world. This mutual interaction included trade in materials such as silk, spices, precious stones, and other precious goods, and also led to the spread of many inventions, philosophical and religious ideas, and artistic styles. In this way, businessmen played a key role in creating and maintaining these links. We also witness the formation of multicultural trade communities in ports and important stops on the trade route of these two civilizations (Yarshater, 1377: 139). This issue outlines an important part of the purpose of this article and the necessity of writing research. In this article, the author tries to answer the question that what was the importance of India in the economy of the Persian Gulf and the Oman Sea during the Sassanid period, and what impact and importance did these relations have on the mutual economic interactions of these regions? 1.1. Research method Our knowledge of the Sassanid sea trade with the lands outside the Persian Gulf and the Oman Sea, especially the Indian subcontinent, is based on archaeological evidence and the limited writings of the authors of this period (Jorfi, 1994: 71). Based on this, the research method is a historical analysis based on the study of first-hand data and especially archaeological findings. As a result, the author has written this research by relying on descriptive analytical research method and library research method and by relying on the study of documentary research. 2. Discussion From a historical point of view, India and the Indian Ocean have always had a privileged position in the political, economic and military fields of Iran. This process is ancient. With the emergence of political systems in the ancient Mesopotamia and the early civilizations of Iran and then the Aryan states, especially the Sassanids, the role of this strategic area in the economic developments of the world became more apparent. With the formation of the Sassanid Empire, the Persian Gulf and the Oman Sea became the focus of Iran's commercial attention. In order to create economic infrastructure, the establishment of new cities and ports or the renovation and improvement of former civilization centers on the coasts and behind the sea coast was accelerated. Of the nine cities attributed to the early Sassanid sultans, five were built around the Persian Gulf (Payne, 2018, p231). In general, the 10 major urban units of the Sassanid period played a prominent role in the trade of the Persian Gulf and the Oman Sea with the Indian subcontinent. The construction and renovation of cities led to the prosperity of the Persian Gulf and the Sea of Oman. In the development of their maritime trade, the Sassanids had close relations with India and the coastal lands of the Indian Ocean. The Sassanid kings maintained their relations with the Gupta Empire based in Patliputra. The name of Polaksin, the ruler of the Deccan, was known in Iran, and the embassy was exchanged between Iran and India. As a result, the economic relations between the two lands increased. Even with the growth of trade, Persian Gulf merchants were carrying out the task of delivering Indian goods to European ports as intermediaries (Jorfi, 1994: 71). Iranian merchant fleets used to go to the island of Sri Lanka and buy Chinese goods from there. Cosmas Rumi also spoke about the key role of Sri Lanka in the trade of the 6th century AD and the activity of Iranian merchants in the Indian Ocean in the book "Mapping of the Christians" (Topography of the Christians) around 550 AD (Cosmas, 1909: 354). Numerous cultural and artistic documents have been discovered from the business dealings of merchants of the Persian Gulf and the Oman Sea during the Sassanid period in India and Ceylon and throughout the subcontinent. Khuzestan was invited for medicine. (Jorfi, 1994: 70). The influence of Sassanid motifs can be seen in Gupta art. On the other hand, Indian symbols such as peacocks, dragons, roosters and spiral reptiles have adorned Sasanian artworks (Chand, 1964:10). Pottery also plays an important role in recognizing the commercial and cultural impact of the Sassanids on India. One of the most important types of pottery related to the Sassanid period on the northern shores of the Persian Gulf, which can also be seen on the coasts of the Indian subcontinent, is the polished red Indian pottery. The second type of pottery related to the Sassanid period, which has an Iranian or Mesopotamia origin, is the torpedo-shaped pottery, which was used from the northern shores of the Persian Gulf to the shores of the Indian subcontinent and was used to transport drinks and liquids in sea trade (Toufigian, 1393: 143). 3. Result The Sassanid Empire (3rd to 7th century AD) was one of the largest empires of ancient times, which extended from Mesopotamia to India and from Central Asia to the Arabian Peninsula. The prosperity of Iran's maritime trade in the Persian Gulf and the Oman Sea reached its peak as a result of the serious and purposeful supervision of the Sassanid kings. In this process, the mainland of India, then Ceylon, Pakistan, Bangladesh, and today's Southwest Asia, were very important. Above all, the Sassanids were connected with India through the shipping of the Persian Gulf. Iran's fleet on the shores of the Indian Ocean played an active role in economic developments and controlled the majority of transactions and supply and demand markets. Iranian ships also loaded from the ports of the Persian Gulf and the Oman Sea and passed through the western coasts of India and Ceylon was going to China. The ports of Abla, Hormuz Island and especially Siraf, which had become one of the most important commercial ports of Iran since the end of the Sassanid era, were among the most important areas in trade with the Indian subcontinent. A set of a main highway, the Maritime Silk Road and its branches, while connecting the Persian Gulf and the Sea of Oman to the world's major economic centers on the coast of the Indian Ocean, facilitated the trade process of Iran during the Sassanid era. When the civilization of Sassanid Iran developed and the aristocratic urban life flourished, the need for goods from the land of India increased. Archaeological discoveries in various regions of the Persian Gulf and the Oman Sea, especially in Bahrain, Qatar, the United Arab Emirates, Oman, Pakistan, India and Sri Lanka, have clearly proven the expansion and superiority of Iran's maritime trade in these periods. The political, economic, and cultural influence of Sassanid Iran in India strengthened and facilitated maritime trade efforts and economic prosperity in the Persian Gulf and Oman Sea regions, and reciprocally in the shores and behind the shores of Great India. A series of cultural findings such as coins, pottery, artistic designs, literature and urban planning have shown the mutual influence of Sassanid Iran and India on each other's economy and cultural and civilizational institutions. With a careful study of history and the remaining evidence, we can come to this conclusion. It was found that Sassanid-India trade relations through the Persian Gulf waterway and the Oman Sea played a vital role in the formation and durability of the mentioned civilizations and had an impact on the world map of economy and culture at that time. 4. References Adams, R. (1981). Heartland of Cities, Surveys of Ancient Settlement and Land Use on the Central Floodplain of the Euphrates, Chicago, The university of Chicago press. Cereti, G. (2002). The Problem of the St. Thomas' Crosses and Related Questions. Epigraphical Survey and Preliminary Researches, East and West. N.52. Chamankar, Mj. (2009). Transition of trade centers of the Persian Gulf and the Oman Sea in the seventh and eighth centuries of Hijri, Tarikh Islam and Iran Quarterly, 20(6): 53-27. Chamankar, Mj. (2014). Maritime trade of Iran and India in the ancient period, thousands of years from AD to the Seleucid era, Foreign Relations Quarterly, 16 (64): 9-24. Chamankar, Mj. (2022). History of the Persian Gulf in ancient times, Urmia: Urmia University Publications. Chand, Tara. (1964). Indo-Iranian Relations. Information Service of India, Embassy of India. Cosmas Indicopleustes. (1909). The Christian Topography of Cosmas Indicopleustes, Cambridge University Press. Daryaee, T. (2003). Sassanid history and culture, translated by Mehrdad Qodrat Dizaji, Tehran: Qaqnos. Dubois, N. (1963). Political History of Parth, Parthians, translated by Ali Asghar Hekmat, Tehran: Ibn Sina and Franklin Publications. EbulGhasemi, M., Qaim Maghami, A., and Zahedi, F. (2021). Makran sea in historical documents and sources, Iran and Islam Historical Research Quarterly, 15(28):1-18. Ghorbani, H., Kohestani, H and Khosravi, K. (2021). Economic-Political Interaction of Southeast Iranian Plateau Societies with Indian Subcontinent and Mesopotamia, Subcontinent Studies Quarterly, 13(40): 213-230. Hassan, H. (1992). The history of Iranian shipping from ancient times to the 16th century AD, translated by Omid Eghtedari, Mashhad: Astan Quds Razavi Publications. Hekmat, AA. (1968). Relationship between Ancient India and Ancient Iran, Tehran University Faculty of Literature and Humanities Quarterly, 5(3): 2-7. Hiuen Tsiang. (1884). Si-yu-ki, Buddhist records of the Western world, Translated from the Chinese of BY SAMUEL BEAL, London and Trübne, Kegan paul trench and Trübnera co Ltd. Iranshahr cities. (2009). A writing in Middle Persian about the history, epic, and ancient geography of Iran, translated by Shahram Jalilian, Tehran: Tos Publications. Jorfi, A. (1994). Iran and India: Age-old friendship, India Quarterly, Oct-Dec. Kaviani Puya, H. (2022). Indian medicine and the role of Iranians in its transfer to the Islamic era, Subcontinental Studies Quarterly, 14(42): 281-308. KianRad, H. (2016). The location of Tawzeg behind the coast of the Persian Gulf, Iran Bastan Quarterly, 6(1-2):53-43. Majumdar, R. (1974). History of ancient Bengal, Bharadwaj, Calcutta. Marquardt, J. (1994). Iranshahr based on the geography of Musa Khoroni, translated by Maryam Mirahmadi, Tehran: Etaalat Publications. Mohammadi, H and Tahami, M. (2018). Economic Relations between Iran and India in the Sasanian Era, Subcontinental Studies Quarterly, 11(37): 155-170. Mojtahedzadeh, P. (1996). Looking at the historical geography of the Persian Gulf (Iranians in the Persian Gulf), Sepehr Quarterly, 6(22): 37-34. Moradian, Kh. (1976). Country of Hiera in the Sasanian Empire from 226 to 632 AD, Tehran: Nouriani Charitable Foundation Publications. Munrohay, S. (1982). The foreign trade of the Aksumite Adulis, Zania: Archaeological Research in Africa. N. 17. Nahidi Azar, F and Khademi Nadushan, F. (2004). Historical Developments of Eastern Iran in the Sassanid Period, Quarterly Payam Archeology, 1(2): 19-28. Payne, R. (2018). The Silk Road and the Iranian political economy in late antiquity: Iran, the Silk Road, and the problem of aristocratic empire, Bulletin of SOAS, 81, 2, University of London. Perera, B. (1951). The Foreign Trade and Commerce of Ancient Ceylon, Ceylon Historical Journal. N.1. Pigulevskaya, N.V. (1956). Economic Relations in Iran during the IV-VI Centuries A.D, Journal the K.R cama, Oriental Institute, N.38. Power, T. (2010). The Red Sea Region during the 'Long' Late Antiquity (AD 500-1000), Faculty of Oriental Studies University of Oxford press. Qamar, M. (2016). The position of Bahrain in seafaring and maritime trade from the beginning of Islam to the fall of the Abbasid caliphate, translated by Nematullah Maqsoudi and Gholamreza Zairi, Tehran: Giwa Publications. Qolizadeh, M and Rafiei, K. (2013). Sassanian Maritime Trade in the Persian Gulf, Proceedings of the 10th Persian Gulf National Conference, Tehran: Academic Jihad Center. Raeen, I. (1977). Iranian seafaring from the colonial era to today, Tehran: Javidan. Ray, H. (2019). Negotiating Cultural Identity: Landscapes in Early Medieval South Asian History, London and New York, Taylor & Francis. Reade, J., (Ed) (1996), Indian Ocean in Antiquity, London and New York, Routledge. Salem, A. (2008). Arab history before Islam, translated by Baqer Sadriniya, Tehran: elmifarhangi Publications. Sami, A. (1965). Sasanian civilization, second volume, first edition, Shiraz: no publisher. Sami, A. (1975). Ruins of the ancient city of Astakhr, Art and People Magazine, 14(158):12-2. Sarfraz, A and Avrazmani, F. (2001). Coins of Iran, Tehran: Samt Publications. Schenk, H. (2007). Parthian glazed pottery from Sri Lanka and the Indian Ocean trade, Zeitschrift für Archäologie Außereuropäischer Kulturen: N.2. Toufigian, H.A. (2004). The historical ports of the Persian Gulf in the Sassanid era and the beginning of Islam based on archeology and underwater archeology studies, Tehran: Cultural Heritage Organization Toufigian, H.B. (2014). Research on underwater archeology of Bandar rig beaches, Archaeological Studies Quarterly, 4(6): 121-138. Weishofer, J. (1998). Ancient Iran from 550 BC to 650 AD, translated by Morteza Saqib Far, Tehran: ghoghnoos Publications. Williamson, A. and Whitehouse, D. (1976). Sassanian maritime trade, translated by Malekian, Tehran: Aria shipping publications. Yarshater, E. (1994). The Cambridge History of Iran, from the Seleucids to the collapse of the Sasanian Empire, volume 3, part 1, translated by Hassan Anoushe, Tehran: Amirkabir Publications. Yektaei, M. (1974). Influence of Iranian and Islamic culture and civilization in India and Pakistan, Tehran: eqhbal Publications. Zidane, G. (1990). History of Islamic Civilization, translated by Ali Javaher Kalam, Tehran: Amir Kabir Publications. در دورۀ ساسانی، فعالیت‌های تجاری با شبه‌قارۀ هند به‌ویژه مناطق سواحلی آن، از طریق خلیج‌فارس و دریای عمان توسعه یافت. با تصرف نواحی کلیدی، ارتباط میان خلیج‌‌فارس و دریای عمان با جزایر و بنادر ‌هندوستان تسهیل شد. ساسانیان در مناطق ساحلی هند، قرارگاه‌هایی ساختند و به‌تدریج بازرگانان مهاجر زرتشتی و مسیحی نسطوری در آن ساکن شدند. دریانوردان، بین بنادر و جزایر خلیج‌فارس و دریای عمان تا هند در رفت‌وآمد بودند و به بارگیری و باراندازی کالا می‌پرداختند. هدف از این پژوهش، بررسی ارتباط تجاری کرانه‌های شمالی و جنوبی خلیج‌فارس و دریای عمان با شبه‌قارۀ هند در دورۀ ساسانی است. نگارنده با تکیه بر روش تحقیق توصیفی-تحلیلی و شیوۀ کتابخانه‌ای (Library research) و براساس مطالعۀ تحقیقات مستند، سعی دارد به این سؤال پاسخ دهد که هند در اقتصاد حوزۀ خلیج‌فارس و دریای عمان دورۀ ساسانی، دارای چه اهمیتی بوده است؟ در انتها نتیجه گرفته می‌شود که ‌مجموعه‌ای از عوامل مثبت ازجمله سیاست شهرسازی بندری در خلیج‌فارس، تشکیل ناوگان تجاری و نظامی قدرتمند، شناخت راه‌های دریایی و تصرف ارضی و بحری کرانه‌های اقیانوس هند توسط ساسانیان، موجب گسترش شکوفایی متقابل کانون‌های تجاری خلیج‌فارس و دریای عمان و شبه‌قارۀ هند بوده است.

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دانشگاه سیستان و بلوچستان مطالعات شبه قاره 2008-5710 17 49 2025 09 23 Shaivism and Islamic mysticism in Kashmir valley: Focused on comparison between Lalla Ded and Sheikh Nour al-din Reshi شیوائیسم و عرفان اسلامی در درّۀ کشمیر: با تکیه بر مقایسۀ اندیشه های لِلّادِد و شیخ نورالدّینِ رِیشی 113 130 8612 10.22111/jsr.2024.49777.2454 FA سمیه خادمی استادیار، گروه ادیان و عرفان، دانشکده الهیات و معارف اسلامی، دانشگاه شهید مدنی آذربایجان، تبریز، ایران. سلوی رخساری دولت آبادی دانشجوی کارشناسی ارشد، گروه ادیان و عرفان، دانشکده الهیات و معارف اسلامی، دانشگاه شهید مدنی آذربایجان، تبریز، ایران. Journal Article 2024 09 10 Abstract The Kashmir Valley is considered one of the important cultural and religious regions in Asia, which has always been the home of various religions, including Kashmiri Shaivism and Islam. The present study, in a descriptive-analytical way, has explained the opinions and compared the thoughts of Lilladad, as one of the important personalities of Kashmiri Shaivism, with Sheikh Nooruddin Rishi. The mystical opinions of Laladed and Nur al-Din can be generally categorized in three areas: theology, practical behavior and social approach. The results of the research indicate the interaction and connection between Sheikh Nooruddin Rishi and Laladed. As Noor al-Din used the word Deva and the name Shiva, who is the main god of Shivaism, along with the word Allah. Also, some similar expressions can be seen in the poems of both characters. Of course, there are other common themes in Nooruddin and Lalladad's poems, which are not specific to Kashmiri Shaivism and Rishiya Tariqat; Rather, there are such thoughts in other mystical traditions and ways. Among these beliefs are extreme austerities, leaving the family, celibacy, refusing to eat meat, not harming animals, meditation, self-control, behavior, criticizing appearances and paying attention to the inner workings and the spirit of tolerance. Tolerance with others, pointed out. 1. Introduction Kashmir is considered one of the important cultural and religious regions in Asia, which has been a home for many centuries for people with different beliefs and religions. From the very beginning, this place was considered a place for the interaction of followers of different religions, peacefully, and a place for learning different sciences. Kashmiri Shaivism is a monotheistic religion that developed in the early 9th century AD in the Kashmir valley, located in the western part of the Himalayan mountain range and the northern part of the Indian subcontinent (Chaterjee, 1962: 3). Islamic law is another religion that went to the Indian subcontinent and the Kashmir region. Muslim mystics are among the most important Muslim missionaries who migrated to Kashmir and caused the growth and spread of Islam in this region. In addition to the mystical tariqats and figures who went to Kashmir to propagate Islam, a mystical tariqat called Rishiyya, by Nooruddin-e Rishi or Rishi, emerged and grew in Kashmir (Majeed Dar, 2019: vol 6, 18)). Nuruddin Reishi was originally a Hindu and grew up in a Muslim family. According to the researchers, according to the researchers, Sheikh Nur al-Din interacted and communicated with Laladed (Razavi, 2010, Vol.1: 428; Rafiqi, 2003: 191). Considering the position of Shaivism and Rishiya mysticism in the Kashmir Valley and the interaction that has taken place between them, it is important to conduct a research in the field of explaining and comparing their opinions and thoughts. 1.1. Research Methodology This research was done by analytical-comparative method and using library resources. As the desired topics have been extracted and then explained. Due to the fact that the personalities of Leladed and Sheikh Nooruddin Rishi have been less researched, a brief introduction of them has been presented at the beginning and then the opinions and thoughts of these two thinkers have been explained. Finally, their opinions have been analyzed and compared in the direction of the relationship and interaction between the two traditions of Islamic mysticism and Kashmiri Shaivism. 2. Discussion Kashmiri Shaivism is a monotheistic religion. Laladed mentions his god as Shiva. According to Laladed's poems, Shiva is present everywhere. Laladed sees Shiva in everything. The school of Kashmiri Shaivism considers man and his soul as emanating from Shiva and believes in the possibility of union with him (Radhakrishnan, 1952, 384). Self-knowledge, attention to the inside of man, asceticism, reliance on personal experience, and the principle of Ahimsa are important in the practical conduct of Laladed. As a Kashmiri mystic, Lalladad criticizes the worship of appearances and believes that a person should pay attention to the inner workings. He was not passive towards his society and always felt responsible for others and advised the people of the society to pay attention to the conditions of others and emphasized on tolerance and peace with others. Baba Nuruddin Reishi is the founder of the mystic order of Reishi in the Kashmir valley. Nur al-Din believes in the only God; Of course, according to him, the one God can be called by different names. In the practical conduct of the sheikh, actions such as self-knowledge, condemning external actions and paying attention to the inner actions, giving up relationships, severe austerities, refusing to eat meat and meditation are very important. He has also paid attention to social issues such as helping others, changing traditions, and tolerance and respect for followers of other religions and schools. 3. Conclusion Kashmir Valley, as one of the important regions of the Indian subcontinent, is considered a place for the interaction of Hindu mystical traditions with Islamic Sufism. This peaceful interaction can be seen in relation to Laladed as Arifah Kashmiri and Sheikh Nooruddin Rishi as the founder of the Rishi sect. The proof of this statement is the presence of Laladed in Nuruluddin's house; While Nur Al-Din was still an infant, he was noticed and loved by Laladed. In his youth, Nooruddin was also influenced by the thoughts of Arifa Kashmiri, and according to what is mentioned in the sources, one of the factors that caused Nooruddin to repent was Laladdin's advice to him in relation to God. Lalladad's personality was revered by Sheikh Nur al-Din; As he considered him as one of those who found the way to the valley of salvation and he also asked God for such a status for himself. By comparing the opinions and thoughts of these two personalities, it is possible to see the result of Sheikh Nuruddin's interaction and relationship with Laladed. As Noor al-Din has mentioned the name Deva for God in his poems, which is derived from the Indian and Aryan word Deivos, which is used in Sanskrit to refer to God. Also, he has used the word God and Shiva, which is one of the great and triune gods of Hinduism and the main god of Shivaism, interchangeably and with the same meaning. Also, the existence of some similar expressions can be seen in the poems of Nur al-Din and Laladed, including that they compared the world to a burden that a person must carry; And they have advised to feed the hungry, without paying attention to the social class of the needy. Of course, there are other common themes in the poems of Sheikh Noor al-Din and Lalladad, which are not specific to Kashmiri Shaivism and Rishiya Tariqat; Rather, there are such thoughts in other mystical traditions and ways. Among these beliefs are severe austerities, leaving the family, celibacy, refusing to eat meat, not harming animals, meditation, self-control, behavior, criticizing appearances and paying attention to the inner workings, the spirit of tolerance and tolerance with others, pointed out. out. 4. References Afhshan, Y. (2019), An Analysis of Impact of Sufism in Kashmir, Srinagar: Department of English Govt Of J&K, volume 6. Afsharian, M. (2004). Bulbul Shah, Encyclopedia of Islam, edited by Seyyed Kazem Mousavi Bejnordi, Vol. 12, Tehran: Great Islamic Encyclopedia. Ahrari, S, Behnamfar, M.., Rahimi, S.M. (2024). The Comparative Analysis of “non-violence” Theory in Gandhi's thought and Rumi's Masnavi. Journal of Subcontinent Researches, 15(45): 27-44. DOI: 10.22111/jsr.2021.25061.1775 Amin, A.R. (1630). Seven Regions, edited by Javad Fazel, Tehran: Ali Akbar Elmi Bookstore and Adabiyat Bookstore. Azad, M. (1993). Tazkira of the Saints of Kashmir, Muzaffarabad: [Publisher not mentioned]. Bamzai, P. N. K. (1994). Culture and Political History of Kashmir. Delhi: M. D. Publications. Bazaz, A.B. (2016). The Negative Theology of Nund Rishi (1378-1440): Poetry and Politics in Medieval Kashmir, A Dissertation Submitted to the Faculty of University of Minnesota. Chatterjee, J.Ch. (1962). Kashmir Shaivaism, New Delhi: Services Press. Dhar, A. N. (2009). Mysticism across Cultures: Studies on Select Poets and Saints, New Delhi: Atlantic Publishers and Distributors. Ghazali, A.M.H. (2004). The Alchemy of Happiness, edited by Hossein Khadiv Jam, Tehran: Scientific and Cultural Publications Company. Gholam, S. (1911). Khazineh al-Asfiya, Lucknow: Samrat Press. Hoskot, R. I. (2011). Lalla: The Poems of Lal Ded, New Delhi: Penguin Books. Jahangir Gorkani, M. (1980). Jahangirnama, edited by Mohammad Hashim, Tehran: Farhang Publications. Kaul, P.A. (1930). A Life of Nund Rishi, Bombay: Indian Antiquary, Volume 59. Kour, A. (2019). Nund Rishi and Rishism: Exploring Rishi_Sufi Shruks, Think India (Quarterly Journal), 22(24). Lal Ded. (2007). Mystical Verses of Lalla Journey of Self Realization, Translated with an Introduction by Jaishree Kak, Delhi: Motilal Banarsidass Publisher. Majeed Dar, A. (2019). The Sufi and Mystic Movements in The Region of Kashmir: Influences and Impacts, IJIRI, 6(1). Mohibbul H. (2002). Kashmir under the Sultanans, Hamid Naseem (Ed), Kashmir: Gulshan Publishers. Nurnama. (1966). A Collection of the Sayings of Shaikh Nuru'ud_din, M. Amin Kamali(Ed.), Srinagar: no publisher. Parimoo, B.N. (1984). Unity in Diversity. J & K Academy of art, culture and languages, Srinagar. Radfar, A. (2006). Kashmir, Tehran: Cultural Research Office. Radhakrishnan, S. (ed.) (1952). History of Philosophy: Eastern and Western. London, Allen & Unwin. Rafiqi, A.Q. (2003). Sufism in Kashmir: Fourteenth to the Sixteenth Century. Sydney: Goodword Media. Rahi, R. (1979). Lal Dyed Tu Shaik al_alam, Akh Sarsari Taqobul Mutalu in Kahvat Tanqidi Mazmunan Hanz Sombran, Srinagar: Self Published. Razavi, S.A. (2001). History of Sufism in India, translated by Mansour Mo'tamedi, Tehran: University Publishing Center. Razdan, P.N. (1999). Gems of Kashmiri Literature & Kashmiriyat (The Trio of Saint Poets – I), Samkaleen Prakashan: no publisher. Riaz, M. (1991). The Life, Works, and Poems of Mir Syed Ali Hamadani, Islamabad: Center for Persian Studies of Iran and Pakistan. Roshdi, H. (1967), Tazkira of the Poets of Kashmir, Lahore: Iqbal Academy Pakistan. Shams, M.J. (1997). Babanur al-Din Rishi and the Rishi Order in India, Persian Letter Journal, 5: 27-33. Shaygan, D. (2010). Religions and Philosophical Schools of India, Tehran: Amir Kabir. Tajbakhsh, Gh.R., Ebrahimzadeh Amini, H. (2024). A Sociological Look at the place of the Family in Indian and Iranian Society. Journal of Subcontinent Researches, 15(45): 61-74. DOI: 10.22111/jsr.2022.38995.2178. Talib, G. S. (1984). kashmiri, The Mughul Empire, R.C. Majumadar (Ed.), Bombay: no publisher. Temple, Sir Richard Carnac. (1924). The World of Lalla the Prophetess, Cambridg. Vazifehdan Malashahi, F. (2014). Kashmir and the Persian Language, Journal of Subcontinent Researches, 18(6): 139-160. Wali, Sheikh Noor-ud-din. (2012). Poems, Poemhunter.com - The World's Poetry Archive. درۀ کشمیر، یکی از مناطق مهم فرهنگی و دینی در آسیا محسوب می‌شود که همواره سکونتگاه ادیان مختلف، ازجمله شیوائیسم کشمیری و اسلام بوده است. پژوهش حاضر، به شیوۀ توصیفی-تحلیلی، به تبیین آرای لِلّادِد به‌عنوان یکی از شخصیت‌های مهم آیین شیوائیسم کشمیری و نیز شیخ نورالدّین رِیشی، و مقایسۀ اندیشه‌های آن دو پرداخته است. آرای عرفانی للّادِد و نورالدّین را می‌توان به‌صورت کلی در سۀ حوزۀ خداشناسی، سلوک عملی و رویکرد اجتماعی دسته‌بندی کرد. نتایج پژوهش حاکی از تعامل و ارتباط شیخ نورالدّین رِیشی با للّادِد است؛ چنان‌که نورالدّین از واژۀ «دِوا» و اسم «شیوا» که خدای اصلی آیین شیوایی است، در کنار لفظ «الله» استفاده کرده است. همچنین برخی عبارات مشابه در اشعار هردو شخصیت دیده می‌شود. البته مضامین مشترک دیگری در اشعار نورالدّین و للّادِد وجود دارد که مختص آیین شیوائیسم کشمیری و طریقت رِیشیّه نیست؛ بلکه در سایر سنت‌ها و طریقت‌های عرفانی نیز چنین اندیشه‌هایی وجود دارند. ازجملۀ این اعتقادات می‌توان به ریاضت‌های شدید، ترک خانواده، تجرد، امتناع از مصرف گوشت، آزار نرساندن به حیوانات، مراقبه، سیر انفسی، سیر و سلوک، انتقاد از ظاهرپرستی و توجه به باطن اعمال، و روحیۀ تسامح و مدارا با دیگران اشاره کرد.

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دانشگاه سیستان و بلوچستان مطالعات شبه قاره 2008-5710 17 49 2025 09 23 Imam Bakhsh Sahbai: A prominent critic of the subcontinent امام بخش صهبایی منتقدی برجسته از شبه قاره 131 146 8185 10.22111/jsr.2024.47558.2404 FA مهدی رحیم پور استادیار زبان و ادب فارسی، فرهنگستان زبان و ادب فارسی (نویسنده مسئول) Journal Article 2023 12 25 Abstract One of the most prominent features of the Persian language and literature in the Indian subcontinent is the existence of literary criticism in that language, where many writers and critics have left various works in this field. These works have either remained independently, or at the same time, works with other topics have criticized other people's poems, and significant results can be obtained by examining them. One of these critics of the subcontinent, whose significant works remain, is Imam Bakhsh Sahbai. In his works, he has repeatedly addressed the issues of criticism and rhetoric. He, who lived in the 13th century, authored more than twenty treatises in various fields, including literary criticism, description of some Persian texts, rhetoric, vocabulary, etc., and was an influential figure in these fields. In addition, he has trained many students by teaching Persian language, all of whom have played a major role in the development of Persian language. In this article, the introduction of Imam Bakhsh Sahbai and a brief review of his life events have been discussed, and at the same time, by introducing his works, his different views, especially in the field of literary criticism, have been examined and analyzed. 1. Introduction Persian language and literature in the subcontinent has a long history, and the existence of many Persian-speaking poets and writers shows that, especially in a period, the subcontinent is one of the important centers of the Persian language, and various researchers and professors from different angles have considered the position of language and literature. Farsi has been studied in the subcontinent. The existence of numerous works with the title of history of Persian literature in the subcontinent shows the importance and also the extent of this issue. In addition to the breadth and depth of the Persian language and literature in the subcontinent, what is significant is the emergence of literary criticism in the subcontinent, which has more depth and seriousness than other lands. The existence of numerous works in the field of literary criticism, such as the works of Sirajuddin Ali Khan Arzoo (especially Tanbiyeh al-Ghaflin, Dad Sokhn, Siraj Munir), Munir's work by Munir Lahori, Jawab Shafi by Sialkoti Mal Warasteh, as well as the existence of critical elements in many tazkires of that era. Such as Khazara Amera and Saro Azad by Azad Belgrami, Majmaal-ul-Nafais by Sirajuddin Ali Khan Arezoo, Safina Khoshgoo by Khoshgoo and... are proof of this claim. Among other serious and scientific critics of the sub-continent in the 13th century is Imam Bakhsh Sahbai, who has many works in Persian language and has also criticized some of these works in Matawi and presented significant critical views. Below we will discuss in detail about his works and their content. 1.1. Research Methodology This article has used library and documentary sources with a descriptive-analytical approach. With this explanation, the author collected various information about Sahbai by referring to various sources, both printed and written, and further, by searching in libraries, he collected Sahbai's works and introduced and reviewed them. 2. Discussion According to evidence, the date of birth of Sahbai has been guessed in 1217 A.H. at the end of the Mughal Empire period and during the time of Muhammad Akbar II. His lineage goes back to the second caliph on his father's side and to Abdul Qadir Gilani on his mother's side. His father, Mohammad Bakhsh, migrated from the city of Tahanisir and settled in the city of Shahjahanabad (Delhi) in an area known as Chilon/Chilan alley. To make a living, he chose to earn money by teaching Persian language and literature to the children of nobles and nobles. Some of the books taught by Sahbai were: Chaharmagala, Tarikh Wassaf, Akhlaq Naseri, Ganjavi's Khamsa Nizami, Maulavi's Masnavi, Amir Khosrow Dehlavi's and Hafez Shirazi's Ghazalyats, etc. Sahbai trained many students who contributed significantly to the spread of the Persian language in the subcontinent. The president of the college was a person named Taylor, an English Christian, and more than teaching, he preached and promoted Christianity among Hindu students. This issue caused concern among Hindus in Delhi. On the other hand, the British had an insulting attitude towards the Muslim clerics of Delhi, which caused the Muslims and clerics of India to fight against the British on May 10, 1857. Sahbai also participated in the war. The Indians were defeated and Delhi was captured by British soldiers on September 20, 1857, and Sahbai, like other freedom fighters, was arrested by the British in a mosque near his home and killed along with his family members by the Jamna River. 2.1. Persian works The vast majority of Sahbai's works, both poetry and prose, were published in three volumes in Kanpur in 1295-1296 AD under the title of Kaliat Sahbai with the efforts of his student, Manshi Din Dayal Bhopali. His works in order of publication in general are: small gem with culture; Bayad Shogh message; treatise in Farsi syntax; Diwan of poems; A sufficient treatise on rhyme science; the treasure of secrets; treatise on the verse jewel; Repository of secrets; A rare message; the results of thoughts; speech confusion; exaltation; Description of three emerging prose; Description of Minabazar; The description of the five sections; The description of Zaheera Tafarshi's fresh dew; Nemat Khan Ali's description of Hasan and Love, description of Nasira's Riddle [by Hamdani], description of Jami's Riddle and solution of the authorities of Abdul Wase Hansavi are among the other commentaries written by Sahbai and he has explained their lexical problems and grammatical and rhetorical points. A brief description of Jawaharlal Haruf. Controversies are another word of his message. Faisal's words; The most famous book is Sahbai, which was written in 1267 AH in response to the punishment of Sirajuddin Ali Khan Arzoo. Sahbai wrote Qol Faisal in defense of Hazin Lahiji. Although Sahbai has clearly emphasized in writing this review that he has a special interest in defending Hazin and even justifying some of his shortcomings, however, he has tried to be fair in his answer to Khan Arzo and clarified that wherever the critic was right. Masnavi Damgh Al-Batil; 2.2. Urdu works Apart from Persian works, Sahbai also has several works in Urdu language, which include: translation of Shams Faqir Dehlavi's Hadaiq al-Balaghat into Urdu and selection of poems by famous Urdu poets, simple grammar and Urdu syntax. Also, the books of Golestan Sokhon Saber Dehlavi and Al-Sanadid works of Seyyed Ahmad Khan are also attributed to Sahbai. 3. Conclusion Imam Bakhsh Sahbai is one of the most prominent critics and commentators of Persian language and literature in the subcontinent. By writing about twenty Persian treatises on the description of literary texts as well as critical treatises, he made a significant impact on the flow of literary criticism in the history of Persian language and literature in the subcontinent. In addition, Sahbai was very effective in spreading the Persian language and literature in the subcontinent by training a large number of students. Most of his views in the field of criticism are related to linguistic and lexical issues, and in this respect, they are comparable to the views of Russian formalists, which can be analyzed from this point of view. He wrote the treatise Qol Faisal, which is one of the most important treatises in the field of literary criticism in the history of Persian language and literature. 4. References Abdul Ali Madrasi, M. (1879). Khatma al-Tab’, Koliat Sahbai, Kanpur, Matba’ Nizami. Abdul Haq Sahib. (1945). Late Delhi College, Delhi: Urdu Development Association. Abdul Razzaq Surti. (1869). Zohori's Essays, Lucknow: Nolkeshwar Press. Altaf Hossein Hali. (1903). Hayat Javaid, Agra: Mofid General. Azad, M.H. (1992). Nagaristan Fars, Delhi: Azad Back Depot. Detasi, Gh. (1935). Khutbat, Deccan: Urdu Development Association. Farhatullah Bey. (1949). Delhi ki shaari ki lasti shama, Delhi: Delhi Paztang Works. Ghalib Dehlavi. (2008). Koliat, by Seyyed Taqi Abedi, Delhi: Ghalib Institute. Hashemi Sandilavi, Sheikh Ahmad Ali Khan. (1955). Tadzkirah Makhzan al-Gharaib, by Mohammad Baqir, Islamabad: Iran and Pakistan Persian Research Center. Heyrat, Hafez Abdul Rahman. (1884). Safina Rahmani, Lucknow: Nolakshor Press. Hosseini, Syeda Balqis Fatemeh. (2011). Imam Bakhsh Sahbai: the first Persian professor of Delhi College, Delhi in the mirror of Persian literature: under the supervision of Reyhane Kalim, Khatun, New Delhi: University of Delhi, pp. 123-134. Karimuddin. (1983). Classes of Poets of India, Lucknow: Muttabaul Uloom. Khaliq Anjam. (1992). by Al-Sanadid Syed Ahmad Khan, Delhi: Delhi Urdu Academy. Malik Ram. (1950). Zikr Ghalib, Delhi: Lamitid Community School. Mirza Ali Naghi. (1875). Jonge Robaiyat, manuscript copy of the library of the Islamic Council, No. 14099. Muhammad Ansarullah. (1986). Sahbai, a short introduction, Azamgareh, Shibli Akademi. Muhammad Hamed. (1982). Imambakhsh Sahbai, person, poet, commentator, Nagpur: Bazm Ghalib. Munshi dindiyal. (1879). "Author's Report", Koliat Sahbai, Kanpur, Military Press. Munshi dindiyal. (1879). "Preface" by Ghwamez Sokhan, Koliat Sahbai, Kanpur, Nizami Publishing House. Najmul Ghani Khan Rampuri. (1919). Nahj-ul-Adab, Lucknow: Nowelkeshor. Nassakh, Abdul Ghafoor. (1982). Sokhan Shoa’ra, Lucknow: Uttar Pradesh Urdu Academy. Nazir Ahmad. (1953). Zuhuri, life and works, Allahabad: Block Works. Noshahi, A. (2011). Bibliography of Persian works published in the subcontinent, Tehran: Ayeneye Miras. Rahimpour, M. (2011). Bar Khwan Arzu, Qom: Islamic Heritage Revival Center. Rashid al-Khairi (1987). Deli Ki Akhari Behar, by Seyyed Zamir Hasan Dehlavi, Delhi: Mehboobul Matabah. Saber Dehlavi, M. (1966). Golestan Sokhna Tazkira, Lahore: Majlis Targhee Adab. Sahbai, Imambakhsh. (1862). Qol-e Faisal, Kanpur: Nizami Press. Sahbai, Imambakhsh. (1879). Koliat, by the efforts of Manshi Dindayal, Kanpur: Military Press. Sahbai, Imambakhsh. (1880). Controversies of Speech, by the Munshi Deen Diyal, Kanpur: Nulakshwar. Sahbai, Imambakhsh. (1880). Description of Shabnam Shadab, Lakhnu: Nolkeshwar. Sahbai, Imambakhsh. (1896). Description of Panj-roqqa, Lucknow: Nolkeshwar. Sahbai, Imambakhsh. (1907). The description of Zohoori's se nasr, Lucknow: Nolkhoshor. Sahbai, Imambakhsh. (1878). Description of Minabazar, Kanpur: Nulakshwar. Salim, Seyyed Ali Hasan Khan. (1968). Bazam Sokhan, in addition to Toor Kalim, by the efforts of Ata al-Rahman Ata Kakui, Patna: Back Depot. Sediq Hasan Khan Bahadur, S.M. (2007). Tazkira Sham’ Anjuman, by the efforts of Mohammad Kazem Kahdoi, Yazd: Yazd University. Seyed Ahmad Khan (1992). Athar al-Sanadid, by Khaliq Anjam, Delhi: Delhi Urdu Academy. Shafie Kodkani, M.R. (1996). A poet in the attack of critics, Tehran: Aghah. Shamisa, S., Farghdani, Sh. (2010). Analysis of Khan Arzo's critical views in Majmaal Al-Nafais's Tadzkira, Subcontinental Studies, Volume 2, Number 5, February 2019, pp. 28-7. Vahid Qureyshi (1966). Golestan Sokhan Ka Parseh, Golestan Sokhan, Lahore, Majlis Targhee Adab. Zahra Shah. (2017). Bringing Spring to Sahbai’s Rose-Garden’: Persian Printing in North India after 1857, The Global Histories of Books: Methods and Practices, Switzerland: Palgrave Mcmillan. Zakir Hossein, M. (2002). Imam Bakhsh Sahbai Ki Adabi Services, Patna: Mohammad Zakir Hossein. یکی از برجسته‌ترین ویژگی‌های زبان و ادبیات فارسی در شبه‌قارة هند، حضور نقد ادبی در آن است. در این زمینه نویسندگان و منتقدان زیادی آثار مختلفی از خود به یادگار گذاشته‌اند. این آثار یا به‌صورت مستقل نگاشته شده‌اند، یا در ضمنِ آثاری با موضوعاتی دیگر، به نقد اشعار دیگران پرداخته‌اند. در مواجهه با این آثار، ممکن است ما با برخی دیدگاه‌های انتقادی آن منتقدان موافق نباشیم، اما معرفی و ارزیابی این آثار، از لحاظ تاریخ نقد ادبی در زبان فارسی بسیار حائز اهمیت است. یکی از این منتقدان شبه‌قاره که آثار قابل‌توجهی از او باقی مانده، امام‌بخش صهبایی است. وی در آثار خود مکرر به مسائل نقد و بلاغت پرداخته است. او که در سدة سیزدهم می‌زیست، با تألیف بیش از بیست رساله در زمینه‌های مختلف اعم از نقد ادبی، شرح برخی متون فارسی، بلاغت، لغت و... شخصیت تأثیرگذاری در این زمینه‌ها بوده است. علاوه بر این وی با تدریس زبان فارسی، شاگردان زیادی تربیت کرد که همگی آنان در گسترش زبان فارسی نقش عمده‌ای ایفا کرده‌اند. در این مقاله به معرفی امام‌بخش صهبایی و بررسی اجمالی سوانح زندگی او پرداخته شده و در ضمن با معرفی آثارش، دیدگاه‌های مختلف وی به‌ویژه در حوزة نقد ادبی بررسی و تحلیل شده است.

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دانشگاه سیستان و بلوچستان مطالعات شبه قاره 2008-5710 17 49 2025 09 23 Stylistics of Abolfazl Allami Sultanate سبک‌شناسی سلطانیّات ابوالفضل علّامی 147 164 8183 10.22111/jsr.2024.45356.2338 FA فرزانه رضایی دانشجوی دکتری گروه زبان و ادبیات فارسی، دانشگاه قم، قم، ایران 0009-0003-8196-9429 محمدرضا موحدی دانشیار گروه زبان و ادبیات فارسی دانشگاه قم،قم،ایران یحیی کاردگر استاد گروه زبان و ادبیات فارسی دانشگاه قم،قم،ایران Journal Article 2023 06 25 AbstractOne of the noteworthy works in the field of sending is the collection of correspondence of Abulfazl Allami, the minister of Akbar Shah Gorkani. With the stylistic examination of Sultaniat, as the book or the first part of this collection, it can be seen that Abul Fazl, as a pioneer of recitation and rewriting and a reformer of Timurid's sick prose, also used his selected prose in the writing of Monashat; Therefore, a clear distinction can be seen between his correspondences and other works of this period, which are placed in the category of artificial prose. Looking at this section, it can be said: What distinguishes the prose of Abul Fazl's constructions from the prose of other constructions of this era is his tendency to write Persian and synthesize Persian and avoid clerical difficulties and rhetorical combinations far from the mind and twisting of phrases and as a result the simplicity and fluency of the prose. He is both eloquent and eloquent. At the content level, Sultaniat, as the ambassador of the ideas of Abul Fazl and his servant, has implicitly and openly included the greatest ideology of this age, that is, the philosophy of total peace. 1. Introduction In the realm of historical correspondence, one of the remarkable compilations is the collection of letters by Abulfazl bin Mubārak Nāgouri (958-1011 A.H.), also known as Abulfazl Allāmi. He was a historian, writer, Persian-speaking thinker, and a trusted prime minister of Akbar Shah Gourkāni, the great king of India. After his passing, his niece, Abd al-Samad bin Afzal Muhammad, organized and completed the compilation in 1015 AH. Allāmi's correspondence contains a substantial volume of decrees and letters, along with numerous references to historical events during Akbari's era and his contemporaries. This collection sheds light on the lesser-known aspects of the history of the Gourkanians of India and is considered a valuable supplement to the "Akbarnāmeh," the most significant compiled work on the history of the Gourkanians of India. Numerous manuscripts of this work, copied in various regions and centuries, are still in existence and the stone prints produced in India based on these copies underscore the undeniable value of this work. It is surprising that despite the extensive background and the presence of numerous manuscripts in many libraries across the country, this magnificent work has not yet been published. Scholars of literature, history, and researchers in this field have been unable to benefit from the richness of this source due to the absence of a revised text. It is important to note that stone prints being mere reproductions of a single manuscript without correction or comparison with other manuscripts are erroneous and should not be relied upon due to the limited availability and lack of thorough scrutiny. Hence, it is imperative to undertake a scholarly revision of this significant work to provide Iranian researchers with a refined and reliable text. This article delved into the investigation of the writing style of Sultāniāt (royal correspondences) by drawing upon several manuscripts and utilizing the foundational version (No. 1320 of the Parliament Library). The primary aim of this research was to address the following question: What constitutes the principal stylistic feature of Allāmi’s correspondence? 1.1. Research Methodology In our stylistic analysis of the royal correspondences found in the first book of Allāmi’s collection, we conducted a thorough revision of the texts and then examined them using a layered stylistic model, encompassing five phonetic, lexical, syntactic, rhetorical, and ideological layers. This approach allowed us to discern the individual contribution and role of each layer in shaping Abolfazl's prose style and identifying the unique elements of his new style. Within this article, we placed particular emphasis on the rhetorical layer, as well as conducting stylistic and aesthetic analyses of his correspondence. 2. Discussion Abolfazl employed his new style in composing Mansha'āt (letters) as well. Consequently, a clear distinction could be observed between his correspondences and other letters from this era, which typically fell into the category of composed prose often laden with verbosity and complexities, lacking grace, significance, and substance. Upon scrutinizing the style of his letters, it became evident that Abolfazl did not confine himself to a specific style when writing letters. Instead, his style in this format was a fusion of simplicity and technicality, resulting in a prose that was as diverse as a bouquet of flowers rather than being uniform. In his royal correspondences and letters where eloquence was essential, particularly in praising elders and princes, his composition style was exemplary. He adeptly employed literary nuances, crafting beautiful examples of Persian rhymed prose. However, his language tended to be straightforward when his aim was solely to recount an event. Regarding sentence structure, it could be observed that in the syntactic layer, his royal correspondences adhered to the common syntactic patterns of the Persian language in terms of juxtaposition, as well as the quality and placement of primary and secondary elements. However, the lengths of the sentences were not uniform. At times, the sentences followed the style prevalent in earlier periods, being short and devoid of extraneous elements, standing independently in meaning and syntax. In other instances, positioning of sub-elements in the sentences and the use of consecutive synonyms and inflections led to significant gaps between the subject and predicate, resulting in relatively lengthy sentences. Furthermore, in terms of the quality of the use of verses and hadiths in the royal correspondences, it could be observed that prose writers of this period employed these elements to embellish their words in a diverse, intricate, and at times exaggerated manner. However, these elements in the royal correspondences were presented in a restrained manner, focusing on the expression of meaning rather than the arrangement of words. Abolfazl seamlessly integrated verses and hadiths into the prose without using language that would distinguish the Arabic phrases as separate from the Persian prose. It seemed as though the Arabic phrase was an extension of the Persian phrase and removing it from the sequence disrupted the coherence and integrity of the meanings. He quoted and incorporated parts of verses or hadiths without altering their compositions, ensuring that the meaning and cause of the revelation of the entire verse or hadith did not contradict the meaning of the phrase within it as specified and emphasized by the masters of rhetoric and expression. These elements were primarily added as supplementary composition to describe or explain the meaning and at times, in the form of a parenthetical sentence to complete a word or to assimilate, while emphasizing and confirming the intended meaning. 3. Conclusion The art of letter writing is a significant aspect of the science of composition and a highly productive technique within Persian literature. Letters as compositions have a history that dates back to the origins of calligraphy. Upon examining the works in this field, it became evident that the foundational principles and essential elements of letter writing have remained largely consistent over time. However, as with the evolution and stylistic changes observed in other literary works, correspondences have also been embellished and the language has been extended to reflect the period's style and the individual style of the writers and composers. One notable work in this field is the collection of correspondences by Abulfazl Allāmi, who served as the minister of Akbar Shah Gourkāni. This collection is known as "Allāmi's correspondence" or "Abulfazl’s composition" and comprises two parts: Sultāniāt (royal correspondences) and Ekhvāniāt (friendly correspondences). Through a stylistic analysis of the royal correspondences, it became apparent that Abulfazl as a pioneer of pure recitation and writing and a reformer of Timurid prose incorporated his selected prose into his compositions. This resulted in a clear distinction between his correspondences and other compositions of his time, which fell into the category of composed prose. In his letters in Sultāniāt, Abolfazl initially adhered to a composed and rhymed prose as per the tradition of correspondence. However, when conveying the main purpose of the letter and recounting events, he adopted a new style, creating a simple and fluent prose that avoided excessive complexity and compositional complications. This prose was both suitable for correspondence and robust, drawing on his skill and extensive knowledge. A prominent feature of the style in Sultāniāt was his commitment to the Persian language, eschewing artificiality and embellishment. At the rhetorical level, he employed combined similes and metaphors, adding depth of meaning through concise language, while eschewing other rhetorical structures that merely showcased compositional skills. Abolfazl's preference for clarity and fluency of expression was evident in the syntactic structure of Sultāniāt. His speech was free from dogmatism with no departure from grammatical expressions in terms of juxtaposition. It could be argued that the only characteristic that had seeped into Abulfazl’s prose from the prevailing style of the era was the use of descriptive verbs, which were nearly as abundant in his prose as in the works of other writers of the time. From an intellectual standpoint, Sultāniāt implicitly and explicitly reflected Abulfazl’s ideas, encompassing the prevailing ideology of the era: the philosophy of total peace and the spiritual position of the king under the auspices of God. 4. References Afshar, I. (1955). Seyr-e Ketab dar Iran, Tehran: Amir kabir. Ahmad Razi, A. (1999). Tazkere-ye Haft Eqlim, Edited by Mohamad Reza Taheri. Tehran: Soroush. Allami, A. (1879). Akbarnamah, Edited by Maulawi Abd-ur-Rahim, vol2, Calcatta: Asiatic Society of Bengal. Allami, A. (2005). Ain-i-akbari, Edited by Sir Syed Ahmad, Aligarh: Sir Syed Academy. Allami, A. (century 11). Mokatebat-e-Allami, Tehran: majles. Asghar, A. (1985). Persian Historiography in Indo- Pakistan, Lahore: Cultural Centre Islamic Republic of Iran. Bahar, M.T. (1970). Sabkshenasi, Tehran: Amir Kabir. Daneshgar, M. (2008). Tarasol dar shebhe ghare, dar Danesh-name-ye Zaban va Adab-e Farsi dar shebhe ghare, vol2, Tehran: Frhangestan Zaban va Adab-e Farsi, pp1122- 1126. Gawan, M. (2002). Manazer-al-Ensha, Edited by Masoome Madankan, Tehran: Farhangestan-i-Zaban va Adab-i-Farsi. Ghiyasi, V. (2015). Mokatebat-e Mansoor va Manzoom-e Shoara va Fozaha-ye Iran; Ekhvaniyat va Soltaniyat, Tehran: Serat. Haj seyed javadi, Kamal, nabi hadi. (2011). “Abulfazl Allami-ebn-e sheykh Mobarak Nagori”, dar Farhangname-ye Zaban va Adab-e Farsi dar Shebhe ghare bar asas-e Farhang Adabi-e Hend va Farsi, vol1, Tehran: khan-e ketab. Hasan Khan Bahador, M.S. (2006). Tazkere-ye Sham-e Anjoman, Edited by Mohamad Kazem Kahduei, Yazd: Yazd of University. Jahadi, A. (2014). Tarasol dar asr-e teymuri, Kohan-name-ye Adab-e Parsi, no2, pp75-95. Khatibi, H. (2010). Fan-ne-Nasr dar adab-e parsi, Tehran: zavar. Mardani, F. (1998). Tarasol va Namenegari dar Adab-e Farsi, keyhan-e Farhangi, no 147, pp 37-43. Navaei, A. (1988). Shah Abbas; Majmoe-ye Asnad va Mokatebat-e Tarikhi Hamrah ba Yaddashthai Tafzili, vol3, Tehran: Zarin. Nawshahi, A., Allahshah, R. (2017). Persian Manuscripts Catalogs of Pakistan, vol3, Tehran: Miras Maktoob. Nemati, N., Shikh al-Eslami, M. (2018). Studying the Historical and Literary thoughts of Sheikh Abulfazl Allami in Akbarnameh, Namaeh Farhangistan, 2, pp9-26. Poornamdarian, T. (1995). Safar dar meh, Tehran: Zemestan. Rezaei, Hamid. (2013). Analysis of the Prose Style of Tarasol and Ensha in the Safavid era with an emphasis on the Name Nami, Bahar-e-adab, No 20, pp241-255. Safa, Z. (1991). History of Iranian Literature, Tehran: Ferdowsi. Safarzaei, A., Sarafrazi, A. (2015). The influence of Iranian historiography on Indian Timurid types of historiography, Journal of Subcontinent Researches, no22, pp25-48. Shamisa, S. (1994). Koliyat-e Sabkshenasi, Tehran: Ferdos. Vahed, A. (1999). Tarasol va Ensha-e Farsi az Aghaz ta gharn-e Sheshom, Nashri-ye Daneshkade-ye Adabiyat va olume ensani-e Daneshgah-e Tabriz, no172, pp121- 167. ترسّل، یکی از گونه‌های پرکاربرد نثر فارسی است و منشآت، یکی از محصولات آن. از آثار شایان توجه در این حوزه، مجموعه مکاتبات ابوالفضل علّامی است. با بررسی سبک‌شناسانۀ «سلطانیات» به‌عنوان دفتر اول این مجموعه، در لایه‌های آوایی، واژگانی، نحوی، بلاغی و فکری می‌توان دریافت که ابوالفضل به‌عنوان پیشاهنگ سره‌نویسی، و مصلح نثر بیمار تیموری، شیوۀ منتخبش را در نگارش منشآت نیز به کار بسته است؛ از این رو تمایزی آشکار میان مکاتبات او با دیگر منشآت این دوره که اغلب در ردیف نثر مصنوع قرار می‌گیرند، دیده می‌شود. او در سلطانیات و در مدخل نامه، به اقتضای کلام و الزام رسم ترسّل، تمام ظرایف ادبی را به کار گرفته و نثری منشیانه و مسجّع را پدید آورده است؛ اما در رکن اصلی مکتوب، فارغ از این الزامات، او سبک خود را در نگارش به کار می‌بندد. با نظر به این بخش می‌توان گفت آنچه سبب تشخص نثر منشآت ابوالفضل در برابر نثر سایر منشآت این عصر شده، تمایل او به فارسی‌نویسی و ترکیب‌سازی‌ فارسی و احتراز از تکلفات منشیانه در سطوح آوایی و بلاغی است که موجب سادگی و روانی نثر او در عین فصاحت و سلاست شده است. سطح محتوایی سلطانیات به‌عنوان سفیر عقاید ابوالفضل و مخدوم او، به‌صورت ضمنی و آشکار دربرگیرندۀ بزرگ‌ترین ایدئولوژی این عصر، یعنی فلسفۀ صلح کل بوده است.

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دانشگاه سیستان و بلوچستان مطالعات شبه قاره 2008-5710 17 49 2025 09 23 “Role of Farang” in Allameh Iqbal Lahori's Poem «نقش فرنگ» در شعر علامه اقبال لاهوری 165 182 8084 10.22111/jsr.2024.45598.2354 FA دوست علی سنچولی استادیارگروه تاریخ دانشگاه زابل،زابل،ایران Journal Article 2023 06 17 Abstract The reflection of the word "farang" and its other synonyms in the works of Iqbal Lahori, especially in the poetry collection "Naqsh Farang", has made it one of his main intellectual and mental concerns, in such a way that this issue affects all other emotions and feelings. He dedicated a part of the book "The Message of the East" to the "Role of the Farang" and in it he expressed his views on the West by mentioning the names of some philosophers and sages of the West as well as poets and writers of that country. Iqbal sees sages and philosophers of the West as a manifestation of sedition and deception, who only think about themselves and have a materialistic and worldly vision and are not benefited from love and affection and spiritual worlds. While poets consider the solution to human intellectual and philosophical problems in turning to the heart, love and affection. In Iqbal's poetry, this issue has caused the opposition of reason and love, as well as the opposition of East and West, based on this point of view, the East is the embodiment of love and affection, and the West is the embodiment of self-centered intellect and a thousand tricks; Meanwhile, Iqbal praises the intellect that has the power of love and affection. 1. Introduction Allama Iqbal Lahori, a Persian-speaking Pakistani poet, is considered one of the three genius children of the Indian subcontinent. Mahatma Gandhi (1869-1948), Mohammad Iqbal (1877-1938) and Mohammad Ali Jinnah (1876-1948), in fact, did not belong to India, Hinduism and Islam, but were children of humanity. Iqbal was born in a very religious family and his father Noor Mohammad took him to one of the mosques to learn the Quran (Ref: Iqbal, 1372, Vol. 1: 82). Therefore, the study of Quran and religious sciences was rooted in the depths of his soul. However, his view and approach to the Holy Qur'an is like a new Muslim who turns to study and become aware of its content with great interest and enthusiasm, not like a Muslim who inherits the Qur'an with other inherited properties from the past." (Hasani Nadavi, 1377: 35). Since Iqbal had a gifted mind, a strong mind, and full of taste, he mastered all the techniques and by achieving maximum success, he became the leader of his peers. At the same time that he was studying in elementary school, he also wrote poetry. In the city of Sialkot, Iqbal came to the attention of Moulavi Mir Hasan, known as Shams-ul-Ulama, one of his father's close friends, who was a great scientist and researcher and worked as a teacher. He encouraged Iqbal to write poetry. After that, Iqbal went to Lahore to get higher education, and there he was influenced by Sir Thomas Arnold, and this influence in Iqbal's soul was exactly like the influence of Moulavi Mir Hassan in Sialkot. Regarding the source of Iqbal's intellectual and emotional background, it should be said that fortunately, he had various influences, the most important and effective of which was the moral influence of his parents. His father was a chaste, pious and scholar-loving man, and his mother was a calm and very religious and holy woman. In addition to this, the influence and leadership of Moulavi Mir Hasan gave Iqbal a deep insight and connected his soul with the principles of altruism and Islamic culture, and his meeting with Sir Thomas Arnold guided his mind to the best and noblest aspects of Western thought. At the same time, he taught him new ways of careful and sensitive discussion and studies (Ref: Soroush, 1368: twenty-nine to thirty-five). Also, Iqbal went to Europe in 1905 to get a higher education on the advice of Sir Thomas Arnold. Staying in Europe exposes him to wider horizons and changes his perspective towards the West and makes him more familiar with the true nature of the West. Self-health, seeking justice and love for freedom are considered to be the most important qualities and moral qualities of Iqbal, and these are the qualities that encourage him to strive for the awakening of the Islamic world and to know the truth of the nature of the West. His knowledge of the West is based on his life experiences in that country. Iqbal believes that the solution to the problems of the Islamic world is to turn to the Quran and Islam and to rely on one's own power and the power of love and affection. Something that the West is not blessed with. Iqbal believes that Farang's democracy will never ensure human freedom and that what he calls democracy and freedom is nothing but slavery. Farang's goal in raising issues such as democracy, human rights, the United Nations and the like is to exploit and dominate others. 1.1. Research methodology The method of conducting this research is descriptive-analytical. First, the generalities of Iqbal Lahori's Persian poems were studied, and then the verses in which the word farang and its other examples were used were identified and extracted, and then the data and information obtained were categorized and analyzed. 2. Discussion The word "farang" and its other examples and meanings have been used more than 150 times in the Persian poems of Iqbal Lahori, which is the most used in the poetry collection "Naqsh Farang". In this section, which is the final section of the book "The Message of the East", Iqbal has discussed the difference between his view and Western philosophers and theorists, such as Schopenhauer, Nietzsche, Karl Marx, Hegel, etc. First of all, in his poems, which are similar to composition in terms of form, he announces his message to the sages and philosophers of the West, and while praising reason, he sees it as incapable of solving the intellectual and mental problems of man. He believes that despite the fact that reason has solved many human problems and despite the fact that it has the miracle of the Messiah, it is still more troubled and its patient is sicker. According to Iqbal's belief, although the West has accumulated knowledge, it has lost the precious criticism of the heart, that is, the center of knowledge, feeling, affection and love. Although they have split the "Liver of the Sea", they have not reached the "Sinai of Salvation". The contrast between reason and love in his poetry has led to the contrast between the two cultural fronts of the East and the West. The West relies on instrumental, self-centered, and a thousand tricks, and the East relies on love, affection, and kindness. This point, which is reflected in the poetry collection "The Role of Farang", has become the central issue of Iqbal's poetry and has influenced his other works as well. 3. Conclusion Iqbal Lahori's understanding of the West is based on the teachings of Sir Thomas Arnold in Lahore and his life experiences in that country. Having seen the lower layers of this culture closely, he is familiar with Farang's tricks and charms and knows that the West never seeks their good when dealing with other nations, especially the people of the Middle East and Muslims. The West is killing nations without war. He is like a wolf in sheep's clothing and always seeks to create new problems for people. Therefore, the most important feature that is emphasized in Iqbal's poetry is the intrigue and charm of Farang. The technological and material progress of the West is more to ruin and destroy nations than to save them. For this reason, Iqbal warns Muslims against blind imitation of the West and repeatedly asks them to know the true and real nature of the West and to look to themselves, the Qur'an, and the religion of Islam to solve their intellectual and philosophical problems. Based on this point of view, Iqbal, especially in the poetry collection "Naqsh Farang" by mentioning the names of some sages and philosophers as well as poets and writers of Farang, expresses the contrast between reason and love and believes that the sages and philosophers of the West, look at each other They are materialistic and only think about themselves and their own interests, and they do not benefit from love and affection towards others. While poets and writers rely on love and affection, and this is the conflict between reason and love, which is not unprecedented in the tradition of Persian poetry, in Iqbal's poetry, it leads to the conflict between East and West. To solve human problems, the East has an emotional view based on love and affection, and the West has a rationalistic and deceptive view. Of course, Iqbal does not see these two forces in opposition and conflict with each other and believes that an intellect that has the power of love and affection opens the way to solving human intellectual and philosophical problems. 4. References Alizadeh Birjandi, Z., Malekzadeh, E. (2009). Elements of universal negation of Western civilization in the discourse of Iqbal Lahori, The Wave is Self-Contained (Collection of articles of the international conference of Allamah Iqbal Lahori), Volume II, By Mohammad Ali Zahrazadeh, Zahedan: University of Sistan and Baluchistan, Subcontinent Studies Center, pp. 1152-1165. Behnamfar, M., and Et al. (2013). Criticism of rationality in the Masnavi of Moulana and the generalities of Iqbal Lahori, Subcontinental Studies Quarterly, 6(21), pp. 7-34. Fazeli, Q. (2015). Politics and religion in Iqbal's court, Political Science, 9(36), pp. 269-293. Hasani Nadvai, S.A. (1998). the wonders of Iqbal Lahori's thought, translated by Abdul Qader Dehqan, Torbat Jam: Sheikh-ul-Islam Ahmad Jam. Iqbal Lahori, M. (1989). Reconstruction of Religious Thought in Islam, translated by Mohammad Baqaei (Makan), Bija: Heydari. Iqbal Lahori, M. (1989). the generalities of the Persian poems of Moulana Iqbal Lahori, with an introduction by Ahmad Soroush, Tehran: Sanai. Iqbal Lahori, M. (Bita). Revival of Religious Thought in Islam, translated by Ahmad Aram, Tehran: Islamic Research Publishing Center. Iqbal, J. (1994). Life and Thoughts of Allamah Iqbal Lahori, translated by Shahindokht Kamran Moghadam, Mashhad: Astan Quds Razavi. Majduddin, A. (2004). Major issues of eastern countries in the Persian poems of Iqbal Lahori (sociological approach), Journal of Humanities, 45-46, pp. 211-230. Razi Khademi, S. (2009). The Struggle with Colonialism, The Wave is Self-Contained (Collection of Proceedings of the Allamah Iqbal Lahori International Conference), Volume I, by Maryam Shabanzadeh, Zahedan: University of Sistan and Baluchistan, subcontinent studies Center, pp. 622-633. Saidipour, A. (2010). Western Studies of Iqbal Lahori, Pik Noor, 3(1), pp. 103-93. Salehi, K. (2009). The West and the East in the eyes of Iqbal Lahori, The Wave is Self-Contained (Collection of articles of the international conference of Allamah Iqbal Lahori), Volume 1, by Maryam Shabanzadeh, Zahedan: University of Sistan and Baluchistan, Subcontinent Studies Center, pp.909-928. Salmanian, H.A. (2019). Critical analysis of modern Western political thought in the epistemological system of Iqbal Lahori, Political Knowledge, 12(1), pp. 103-120. Shahidi, S.J. (1985). Iqbal, a fighter against the West, in the recognition of Iqbal (a collection of articles of the World Congress of Commemoration of Allamah Iqbal Lahori), by the efforts of Dr. Gholamreza Sotoudeh, Tehran: Tehran University Press and Irshad Islami. Shirzad, A. (2008). Review of the political thought of Iqbal Lahori and the unification of the Islamic world, Andisheh Taghrib, 5(17), pp. 33-54. Soroush, A. (1989). introduction to the generalities of the Persian poems of Moulana Iqbal Lahori, Tehran: Sanai. Vaziri, M., Mohammadi Gorgani, M. (2016). Political power in social transformation in the theory of Allameh Iqbal Lahori, Iranian and International Comparative Law Research Quarterly, Tehran Azad University, 10(35), pp. 211- 235. Zaker Esfahani, A. (1998). Siri in the political thought of Allamah Iqbal Lahori, Farhang, 27-28, pp. 305-326. Zand Vakili, M.T., Zarinpour, D. (2015). The Influence of Iqbal's Thought on the Personality of the Prophet of Islam and Hazrat Ibrahim, Subcontinental Studies, 7(29), pp. 83- 108. بازتاب واژة «فرنگ» و دیگر مترادفات آن در آثار اقبال لاهوری مخصوصاً در مجموعۀ شعری «نقش فرنگ»، آن را به یکی از دغدغه‌های اصلیِ فکری و ذهنی وی تبدیل کرده، به گونه‌ای که این مسأله تمام عواطف و احساسات دیگر شاعر را نیز تحت‌الشعاع خود قرار داده است. او بخشی از کتاب «پیام مشرق» را به «نقش فرنگ» اختصاص داده و در آن با ذکر نام برخی از فیلسوفان و حکیمان غرب و نیز شاعران و نویسندگان آن دیار، دیدگاه خویش را نسبت به غرب ابراز داشته است. اقبال حکیمان و فیلسوفان غرب را مظهر و فتنه و فریب می‌بیند که فقط به خود می‌اندیشند و بینشی مادی و دنیوی دارند و از عشق و محبت و عوالم روحانی و معنوی بی‌بهره‌اند. در حالی که شاعران راه حل مسایل و مشکلات فکری و فلسفی بشر را در روی آوردن به دل و عشق و محبت می‌دانند. این مسأله در شعر اقبال تقابل عقل و عشق و نیز تقابل شرق و غرب را موجب شده که برپایۀ این دیدگاه، شرق مظهر عشق و محبت است و غرب مظهر عقل خودبین و هزار حیله؛ و اقبال در این میان، عقلی را می‌ستاید که از نیروی عشق و محبت نیز برخوردار باشد.

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دانشگاه سیستان و بلوچستان مطالعات شبه قاره 2008-5710 17 49 2025 09 23 A Survey of Colonial vision in An Area of Darkness by V. S. Naipaul بررسی نگرش استعماری در سفرنامۀ منطقۀ تاریکی اثر وی. اس. نایپل 183 196 9067 10.22111/jsr.2025.50646.2470 FA احمد شیرخانی گروه زبان و ادبیات انگلیسی، ئانشکده ادبیات، دانشگاه سیستان و بلوچستان، زاهدان، ایران Journal Article 2024 12 29 Abstract S. Naipaul’s travelogues, the British Trinidadian-Indian novelist and Noble prise winner, are useful tools for appreciating his paradoxical and complex identity. Naipaul’s identity is a terrain for various forces such as colonialist discourse, Indian culture, and the experience of migration. Considering Naipaul’s colonial experience and its consequences for his identity, the present research investigates colonial vision in An Area of Darkness (1964). This study is done by choosing postcolonial theory and through a colonialist approach. It is claimed that the outstanding features of colonialist approach are reflected in An Area of Darkness, the portrayal of India repeats and supports colonial stereotypes. The findings of this study shows that the blaming of Indian culture in An Area of Darkness indicates the profound impact of colonial vision on Naipaul’s identity. Despite Naipaul’s Indian ancestors, he takes on an impartial stance to India to assert his not belonging to her culture. Binary oppositions are central in his narration of India. Colonial vision makes his identity shaky through encountering him with issues of not-belonging, the sense of alienation, and paradox. 1. Introduction The high position of V. S. Naipaul in the tradition of travel writing is due to his experience of immigration and in innovations in this literary genre. It is perhaps not easy to find a travel writer, in the second half of twentieth century, whose identity is so closely intertwined with immigration and travel becomes a metaphor by which to discover the inner world of the writer. “He will often lament having undertaken a journey and become lastingly angry with the countries he visits” (Nixon, 1992: p. 55). As a post-colonial writer, Naipaul attempts to offer a realistic picture in his travelogues and this realism rises out of his complex identity. In other words, Naipaul’s identity becomes disconcerted through his travels. This study investigates his first travelogue on India, An Area of Darkness (1964). Taking into account the writer’s experience of colonialism his identity constructed by different, and sometimes, contradictory elements, this research analyses Naipaul’s colonial vision in An Area of Darkness. This approach makes it possible to obtain a deeper appreciation of his identity and the reason for his disappointment with India. The main problem of this study is to reveal the interconnection between colonial vision and travel writing in An Area of Darkness. Followings are the research questions: 1. What are the prominent features of colonial vision reflected in An Area of Darkness? 2. As a post-colonial subject, how does Naipaul’s imagery of India in An Area of Darkness challenge or endorse colonial stereotypes about Indian society and culture? 1.1. Research Methodology The methodology of research is based on library sources. The frame work of study is postcolonial theory and it uses the approach of colonial discourse to study the text. The strategy of reading includes close reading of the text and searching for thoughts and actions that reflect the mind-set and identity of the narrator in An Area of Darkness. 2. Discussion Naipaul’s identity is profoundly linked the colonial experience and it overshadows Naipaul’s life and works. He has been grown up in a colonial culture and is its inheritor as well. His ancestors were Indian immigrant indentured workers who had escaped from colonial India and its poverty to Trinidad. He grew up in an Indian family who would do their best to preserve the memory and culture of India. He was directly introduced to Indian culture and traditions through his family surrounding. “ More than in people, India lay about us in things” (Naipaul, 1964: p. 29). In multi-ethnic and colonial Trinidad with which he could not cope, Naipaul grew up and went to school where colonial education import was done “like flour and butter are imported from Canada” (Lamming, 1992: p. 27). English literature possessed a high rank in colonial schools of Trinidad, and hence Naipaul’s attention to England. “Most of the West Indian authors who fetched up in England have written in one form or another about a double sense of displacement” a sense of their removal from Trinidad and sense of removal from their forbears in India (Nixon, 1992: p. 20). As a colonial immigrant, Naipaul’s identity is overshadowed by the experience of immigration. His travels refer to his own wanderings in the unknown lands where he encounters with the dark angles of his identity. His travelogues indicate kind of colonial vision reflecting colonial policies and travel writing’s accomplice with it. An Area of Darkness provides us with a colonial perspective by which India is depicted. Travel writing gives Naipaul the opportunity to deal with his own subjectivity. “With the writer’s subjectivity centrestage, India usually serves as a backdrop– be it charming, exotic, infuriating, or comic– to the narrator’s travels” (Teltcher, 2002: p. 194). India, for Naipaul, is equal to the blurring of all differences that make his identity. Therefore, he faces the challenge of not belonging to the Indian community and culture. In order to find himself he is forced to define a difference between himself and India. Naipaul writes as an outsider to indicate his not-belonging and cruelly describes India and focuses on negatives aspects to keep his distance from India. In the concluding pages of An Area of Darkness, the narrator confesses that “In a year I had not learned acceptance. I had learned my separateness from India, and was content to be a colonial, without a past, without ancestors” (Naipaul, 1962: p. 269). No longer is India for Naipaul an exotic country to enchant him or add an exotic aspect to his work, as it did in colonial travelogues. This failure drives the narrator to expand the concept of exotic through dealing with disgusting topics to offer a picture of India that cannot be found in the works of other writers. At the same moment that Naipaul speaks of colonial suppression, he indirectly supports it. Colonial cultural heritage has so deeply influenced his identity that he finds himself as a stranger in the land of his ancestors. 3. Conclusion The formulation of Naipaul’s complex identity in the colonial space is central to his view of India. Colonial society and culture of Trinidad, the immigrant Indian ancestors, his education in colonial training system, his immigration to England to realize his dream of becoming a writer, and finally, his sense of alienation with Trinidadian, Indian, and British cultures, caused him to regard himself as a perpetual immigrant. This is a situation, Naipaul claims, that prevents him from partiality and belonging. This claim is not necessarily realized. He is not able to get rid of the limitations of colonial vision, a vision that is central to his identity. In An Area of Darkness, Naipaul takes the opportunity of exposing his postcolonial identity by traveling to India. The more the narrator visits further places in India, the more his understanding of India becomes intricate and contradictory. India makes invisible all the differences that have constructed his identity. So, he is faced with the painful sense of not-belonging to Indian culture and is compelled to define a distinction between himself and India. To display his not-belonging to India, he approaches India as an outsider and cruelly describes her in his writings and brings India’s poverty into light to keep his distance with her. 4. References Ashcroft, B. Griffiths, G and Tiffin, H. (2007). Postcolonial Studies: The Key Concepts. 2nd ed. London and New York: Routledge. Cudjoe, S. R. (1988). V. S. Naipaul A Materialist Reading. Massachusetts: The University of Massachusetts Press. Holland, P, Huggan, G. (2000). Tourists With Typewriters: Critical reflections on contemporary Travel Writing. Michigan: Michigan University Press. Lamming, G. (1992). The Pleasures of Exile. Ann Arbor: University of Michigan Press. Mahabir, K. (2008). “V. S. Naipaul: Childhood and Memory.” Journal of Caribbean Literatures. 5, 2: pp. 1-18. Naipaul, V. S. (1964). An Area of Darkness. New York: Vintage Books. Nixon, R. (1992). London Calling: V. S. Naipaul, Postcolonial Mandarin. New York: Oxford University Press. Pennycook, a. (2002). English and The Discourse of Colonialism. London and New York: Routledge. Pratt, M. L (2003). Imperial Eyes: Travel Writing and Transculturation. London and New York: Routledge. Rapport, N. and Overing. J (2002). Social and Cultural Anthropology: The Key Concepts. London: Routledge. Said, E. (1994). Culture and Imperialism. New York: Vintage Books. Shirkhani, A (2022). “A Comparative Study of Magical Exoticism in One Thousand and One Night and Robert Southey’s Thalaba the Destroyer Based on Said’s Orientalism”. JLLR. 19,36: pp. 115-134. Teltcher, k. (2002). "India / Calcutta: city of palaces and dreadful night." The Cambridge Companion to Travel Writing. Eds: Peter Hulme and Tim Youngs. Cambridge, Cambridge University Press. Thompson, C. (2011). Travel Writing. London and New York: Routledge. Zare’ie, M. S. and Ahmadzadeh Heravi, Sh (2019). “The Role of Ideology and Trace in V. S. Naipaul’s narratives of A House for Mr. Biswas and In a Free State”. CLLS. 16, 22 (59- 75). سفرنامه‌‌های وی. اس. نایپل (V. S. Naipaul: 1932-2018)، رمان‌‌نویس هندی‌تبارِ ترینیدادی-بریتانیایی و برندۀ جایزۀ نوبل ادبیات در سال 2001 میلادی، ابزاری سودمند برای شناخت هویت متناقض و پیچیدۀ پسااستعماری او هستند. هویت نایپل برساختی از اعمال قدرت نیروهای گوناگونی همچون گفتمان استعماری، فرهنگ هند و تجربۀ مهاجرت است. تحقیق حاضر با در نظر گرفتن تجربۀ استعماری نایپل و پیامدهای آن بر هویت او، نگرش استعماری نایپل را در منطقۀ تاریکی (An Area of Darkness, 1964) بررسی می‌‌کند. این تحقیق با روش تحلیل منابع کتابخانه‌‌ای و مبتنی بر نظریۀ پسااستعمار و با تمرکز بر رویکرد گفتمان استعماری انجام شده است. پژوهش حاضر مدعی است که مؤلفه‌‌های شاخص نگرش استعماری در منطقۀ تاریکی بازتاب یافته‌‌اند و تصویرپردازی هند در این اثر، کلیشه‌‌های استعماری دربارۀ جامعه و فرهنگ هند را تکرار و تقویت می‌‌کند. یافته‌‌های این تحقیق نشان می‌‌دهد سرزنش فرهنگ‌‌ هند در منطقۀ تاریکی نشان از تأثیر نگرش استعماری در هویت نایپل دارد. علی‌‌رغم تبار هندی نویسنده، نایپل به‌‌عنوان ناظری بی‌‌طرف به هند می‌‌نگرد تا عدم تعلق خود را به آن بیان کند. تضادهای دوگانۀ استعماری در روایت او از هند، نقشی محوری دارند. نگرش استعماری، هویت نایپل را با چالش‌‌های عدم تعلق، احساس بیگانگی و تناقض مواجه ساخته است.

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دانشگاه سیستان و بلوچستان مطالعات شبه قاره 2008-5710 17 49 2025 09 23 Cultural Interferences and Political Participation of Afghan People during the Republic Era: A Narrative of Complexities of Ethnicity, Religion, and Partisanship بررسی تداخلات فرهنگی در مشارکت سیاسی مردم افغانستان در دوره جمهوریت؛ روایتی از پیچیدگی‌های نقش قومیت، مذهب و تحزب 197 214 8357 10.22111/jsr.2024.47617.2407 FA شکیب ضربی قلعه حمامی کارشناس ارشد جامعه شناسی، دانشگاه سیستان و بلوچستان، زاهدان، ایران عبدالرسول حسنی فر دانشیارگروه علوم سیاسی دانشگاه سیستان و بلوچستان(نویسنده مسئول) خدیجه اسدی سروستانی استادیار گروه علوم اجتماعی دانشگاه سیستان و بلوچستان Journal Article 2024 01 01 Abstract This research aims to investigate the role of cultural factors in the political participation of the Afghan people. According to the holding of four elections in the republic period in Afghanistan between 2001 and 2021, various factors have played a role in people's participation. In Afghanistan's diverse cultural background, ethnic and religious factors have determined the quality of people's political participation above all. The data for this study were collected through semi-structured interviews and then analyzed using the Grounded Theory method, including coding and thematic extraction. According to the findings of this research, a foundation shaped by a national political culture that has developed at all levels of Afghan society, alongside factors such as the weak and corrupt performance of the government and the interference of elements resulting from the negative performance of political institutions, led to the Afghan nation's strategy in response to these conditions. This strategy includes a lack of a sense of duty towards the country's political future and a sense of despair and hopelessness regarding the government's performance. The consequence of this process is the perpetuation of undemocratic and people-averse conditions, strengthening the roots of despotism in the country. This, coupled with the absence of the necessary social groundwork and structural weaknesses for achieving democracy, facilitated the conditions for the resurgence of Taliban rule. 1. Introduction Political participation is a crucial requirement in the contemporary world, serving as a key indicator of democracy within political systems. Elections, as a fundamental criterion, provide individuals with a practical means to engage in societal governance and express their views (Arabi et al., 2023: 204). Even totalitarian regimes, whether closed or multi-system, acknowledge the symbolic importance of public involvement, particularly in political events and occasions, across various domains. Among the different forms of societal participation, political engagement holds significant relevance as it directly relates to the legitimacy of political systems. By studying the political participation of a given society, we can gain insights into the political behaviors of its citizens and identify the factors influencing changes in their level of political involvement within different social contexts (Ravandi et al., 2022: 44). Afghanistan's turbulent history, characterized by perpetual warfare and unrest, eventually witnessed the withdrawal of the Taliban in 2001 and establishment of the Republic era's governments. This marked a turning point, allowing for greater political involvement of the Afghan people across various arenas, ultimately shaping the country's political future. Throughout four rounds of presidential elections and multiple rounds of parliamentary and provincial council elections, the people's political participation has consistently manifested in the electoral landscape. However, the extent to which this participation directly influences election outcomes remains a subject of debate. In addition to political factors that have played significant roles in short-term and long-term political engagement, the distinct aspect of cultural diversity in Afghanistan—rooted in ethnic and religious differences—combined with the complexities arising from religious and political partisanship, has directly impacted the manner and quality of the people's political participation. The mention of cultural interferences in Afghanistan is directly connected to the numerous political and social challenges that arise from ethnic and religious issues within the country. Furthermore, the political participation of the Afghan people, often driven by their adherence to ethnic and religious values, highlights the intricate relationship between cultural interferences and political engagement. To address this, the present research aimed to examine the role and correlation of cultural interferences with the political participation of individuals during the Republic era elections. Specifically, this study placed significant emphasis on the impact of ethnicity, religion, and partisanship. The researchers and participants involved in this study made evident efforts to explore the influential factors associated with these three components. 1.1. Research Methodology This research held significant importance as it focused on a fundamental issue in Afghanistan and its connection to both national and international contexts. Given the heightened challenges and complexities compared to domestic studies, this research necessitated heightened sensitivity. To conduct this research, semi-structured interviews were employed, consisting of 17 questions, with Afghan citizens. The selection of interviewees considered various factors, such as gender, religion, ethnicity, literacy level, and residency within Afghanistan. After establishing the necessary groundwork for the interviews and identifying suitable participants, the data were collected through semi-structured interviews conducted between August and November 2022. Each interview typically lasted between 1.5 to 3 hours. During the analysis process, the interview transcripts were thoroughly reviewed multiple times, leading to the extraction of over 120 concepts from meaningful sentences through open coding. These concepts were then organized into 22 subcategories and further condensed into 13 abstract and main categories through axial coding. Finally, a core category titled "Cultural Interferences and Political Participation in Afghanistan" was derived, providing a comprehensive and concise summary of all the main categories and facilitating a narrative analysis of the data. 2. Discussion In this research, the central and overarching category that consistently emerged from the data, encompassing all other main categories, was identified as "Cultural Interferences and Political Participation in Afghanistan." This central phenomenon aimed to explore the factors influencing the political engagement of the Afghan people. It was observed that this phenomenon stemmed from key categories, including the "fundamental weaknesses in national and local political institutions", "lack of commitment to the country's political future (non-participation in elections, lack of resistance to Taliban rule)", "marginalization and exclusion of women and political elites by a corrupt and rent-seeking government", "ineffective governance hindering the implementation of democracy in Afghanistan", and "continuation of authoritarian roots due to people's political passivity". It became evident that even when opportunities for popular participation were present in the country, the people, disillusioned by their loss of trust in the government and the failure to witness positive outcomes from their engagement, chose political passivity. This decision had ultimately led to one of the most significant shifts in the past two decades—the swift rise to power and re-domination of the Taliban. The government's involvement in profiteering and the undemocratic political climate, which restricted the constructive functioning of non-governmental political institutions, contributed to the realization of the Taliban's resurgence. Throughout the analysis, the influence of ethnocentrism and extreme ethnic divisions at various levels of Afghan society, particularly in government policy-making, as well as pervasive corruption among the government and its affiliates, were noted as factors that discouraged people from trusting the government. This disillusionment and despair formed the basis for the lack of resistance and compliance among the population in the face of the Taliban. Furthermore, Afghanistan's dependence on foreign countries and unwarranted external interference not only hindered effective governance, but also contributed to people's disillusionment with the government. Foreign involvement extended beyond political affairs, exerting a significant influence in other areas. Although Afghanistan lacked the necessary ideological and mental infrastructure for implementing democracy, these conditions exacerbated a larger obstacle to democratization—the dominance of ethnic interests and weak governance in the country. This aspect, encompassing improper management by democracy executors, absence of a conducive democratic environment, and prioritization of individual and ethnic interests over societal interests by the government, elucidated this factor. 3. Conclusion This research provided a comprehensive analysis of the role of cultural factors in shaping the political participation of the Afghan people. By delving into the root causes and consequences of ethnic and religious challenges, it shed light on their direct impact on political engagement. The data collected from semi-structured interviews, which underwent coding and analysis based on grounded theory, clearly demonstrated the intertwined influence of cultural and political factors on Afghan society's political participation. A significant finding of this research was identification of a platform that had emerged through the interactions of ethnic political culture at various levels of Afghan society. This platform, due to the government's weak and ineffective performance, coupled with ineffective interventions from political entities, had led to a diminished sense of responsibility among the people towards the country's political future, ultimately resulting in disillusionment with the government's efficacy. Therefore, this research underscored the insufficiency of cultural factors alone and highlighted the need for reforms in government performance and political institutions, particularly in terms of transparency and effectiveness. Promoting a participatory culture as a civic duty, fostering hope, and encouraging public engagement are among the recommendations put forth, which can yield positive outcomes and pave the way for the establishment of a democratic and sustainable society in Afghanistan. 4. References Abramsen, P. (2004). Political Participation, translated by Nasrin Tabatabai in the book Democracy Encyclopedia under the supervision of Seymour Martin Lipset, translated by Kamran Fani and Noorollah Moradi, Tehran, Specialized Library of the Ministry of Foreign Affairs. Alavi Tabar, A. (2003). Citizen Participation in Urban Affairs, An Overview of Citizen Participation Patterns in Urban Affairs, Volume One, Second Edition, Tehran, Publications of the Country's Municipalities Organization. Almond, G., Bingham, P., and Mont, R. (2002). A Theoretical Framework for Comparative Politics, translated by Alireza Tayeb, Third Edition, Tehran, Center for Public Management Training. Arabi, A., Haddadi, A., & Karmi, F. (1402). Political participation, ethnicity and media space: a look at online and offline participation in Fars province. Social Development, 17(3), 203-226. Ardestani, H. (2000). The Role of Media in the Political Participation Process, Collection of Articles on Media and Political Participation, Cultural and Social Research Group, (2004). Bakhshayeshi Ardestani, A. (2000). An Introduction to Comparative Political Systems, Second Edition, Tehran, Avaye Noor Publications. Basirinia, A., Ghanizadeh, S. (2022). Examining Political, Social, Economic, and Cultural Obstacles Affecting Women's Political Presence in Afghanistan Using Structural Equation Modeling. Journal of Subcontinent Studies, 14(42), 93-120. Bourne, P. A. (2010). Unconventional political participation in a middle-income developing country. Journal of Social Sciences, 3, 196-203. Corbin, J.M., Strauss, A.L. (2011). Basics of Qualitative Research: Grounded Theory Procedures and Techniques, translated by Bayouk Mohammadi, Tehran: Institute for Humanities and Cultural Studies. Dahl, R. (1986). New Approaches to Politics, translated by Hossein Zafarian, Tehran, Zafarian Publications. Fournier, P., et al. (2010). The determinants of youth political participation: Conventional and nonconventional participation. University of Montreal and McGill University. Huntington, S. (1991). Political Order in Changing Societies, translated by Mohsen Salasi, Tehran: Elm Publications. Karbalaei, M.R. (2002). The Political Future of Afghanistan, The Perspective of Iran, 12, 62-70. Kazemi, A. (1997). Revolutionary Crisis and Political Culture, Tehran, Ghoms Publications. Makarovich, M. (2005). The European patterns of political participation: Towards the issue of convergence. EU Network of Excellence Project. Maqsoudi, M., Ghalehdar, S. (2012). Political Participation of Women in Afghanistan in the New Power Structure after September 11. Journal of International Relations Studies, 4(17), 179-210. Meera, M., & Yekta, K. (2021). The challenges to political participation of women in Afghanistan: Historical and cultural perspectives. Asian Studies. 9(1), 65–91. https://doi.org/10.4312/as.2021.9.1.65-91. Mohammadzadeh Ravandi, M., Mahkouii, H., Niazi, M., Saberi, H. (2022). A Comparative Study of the Spatial Pattern of Political Participation Citizens of Kashan, Aran and Bidgol, Journal of Geography and Environmental Studies, 11 (43), 42-57. Nasiri, B. (2012). Investigating the Participatory Role of the Media in Elections. Collection of Articles on Media and Political Participation, Cultural and Social Research Group, (2004). Orfan S. N., & Feng G. C. (2021). Political participation of Afghan youths on Facebook: A case study of Northeastern Afghanistan. Cogent Social Sciences. 7(1), DOI: 10.1080/23311886.2020.1857916. Rosh, M. (1998). Society and Politics, translated by Manouchehr Sabouri Kashani, Tehran: Samt. Ruess, C., Hoffmann, C. P., Boulianne, S., & Heger, K. (2023). Online political participation: the evolution of a concept. Information, Communication & Society, 26(8), 1495-1512. Wiener, M. (2002). Political Participation, Crisis, Political Process, in Crises and Sequences in Development, Lucy Pay and others, translated by Gholamreza Khajeh Sarvi, Tehran, Strategic Studies Research Institute Publications. این پژوهش با هدف مطالعۀ نقش عوامل فرهنگی در مشارکت سیاسی مردم افغانستان انجام شده است. با توجه به برگزاری چهار دوره انتخابات در دورۀ جمهوریت در افغانستان بین سال‌های 2001 تا 2021، عوامل مختلفی در مشارکت مردم در انتخابات ریاست جمهوری این کشور نقش داشته‌اند که در این میان در بستر فرهنگی متنوع افغانستان، مؤلفه‌های قومی و مذهبی بیش از همه کیفیت مشارکت سیاسی مردم را تعیین کرده‌اند. داده‌های این پژوهش از طریق مصاحبۀ نیمه‌ساختاریافته گردآوری شده و سپس به روش گرندد تئوری، کدگذاری، و مضامین آن‌ها استخراج و تحلیل شده است. مطابق با یافته‌های این پژوهش، بستری که در فراخور یک فرهنگ سیاسی قومی که در تمامی سطوح جامعۀ افغانستان شکل گرفته، در کنار عللی چون عملکرد ضعیف دولت و مداخلۀ عواملی ناشی از عملکرد منفی نهادهای سیاسی، باعث شد تا راهبرد ملت افغانستان در واکنش به این شرایط، عدم احساس تکلیف در قبال آیندۀ سیاسی کشور، قطع امید، و یأس نسبت به عملکرد دولت باشد. پیامد این فرایند نیز این بوده است که تداوم این شرایط غیردموکراتیک و مردم‌گریز باعث استحکام روزافزون ریشه‌های استبداد در این کشور شد که ضمن نبود بستر اجتماعی لازم و ضعف ساختاری برای رسیدن به دموکراسی، شرایط حاکمیت مجدد طالبان را فراهم کرد.

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دانشگاه سیستان و بلوچستان مطالعات شبه قاره 2008-5710 17 49 2025 09 23 Iconographic Analysis of Jahangir Shah and Malik Ambar Portraits تحلیل آیکونوگرافیک نگاره جهانگیر و ملک عنبر 215 230 7928 10.22111/jsr.2023.44090.2312 FA ساحل عرفان منش استادیار، گروه هنر، دانشگاه حضرت معصومه، قم، ایران Journal Article 2023 01 01 Abstract Jahangir Shah, the fourth Mughal emperor is among the Gorkani kings, whose portrait was drawn by prominent Indian painters such as Manohar Das, and Abu'l-Hasan as a great ruler. Among them the portraits of Jahangir Shah and Malik Ambar are considerable. In this portrait, Jahangir is depicted on the globe, which is placed on a cow-fish; Considering that Abu'l-Hasan has addressed mythological and symbolic icons, this research seeks to address mythological narratives and symbolic signs in the portrait of King Ambar and the signs they are implying. This research aims to interpret and comprehend the meaning behind the portrait; so, a descriptive-analytical method based on the idea of Emile Male has been adopted. The research data have been collected based on the library method. The research findings show that Jahangir Shah as a ruler who tried to establish peace, justice, and balance on the earth. In contrast, Malik Ambar is a person whose destruction brought peace on earth and justice. Jahangir Shah on the right side and Ambar on the left side, together with birds and symbolic motifs adjacent to the figures have increased the expression of this meaning. 1. Introduction Among the significant eras in Islamic miniature the time of the Indian Mughals, known as Gorkani painting is a prominent era. The style of Jahangiri is one of the significant miniature styles of this era. This style is an eclectic mixture of European, Hindu, and Iranian styles that became popular during the time of Jahangir Shah (Haghayegh et al., 2019: 48). Among the remaining painting works of this time, there are many Muraqqa and separate painting works that depict the happenings of that time together with the portrait of Jahangir shah; it is because Jahangir shah was very interested in portrait-painting style and the painters in his court had tendency to draw allegorical portraits of him. In his portraits drawn by Manohar, despite the real figure of Jahangir, there is a sense of spirituality as well (Sayari, Madani, 2017: 101). Abu al-Hasan has also shown a sense of superiority and spirituality in the portraits of Shah Abbas and Jahangir. In the portrait of Jahangir and Malik Ambar, the painter by depicting Jahangir on the earth, which is placed on the mythological figure of a cow-fish, angels among the clouds, and birds on both sides of the painting, he has implied an event or happening. Considering the use of mythological and symbolic signs in this portrait by Abul Hasan and indicating the research aim to comprehend the hidden meaning in this work, this study tries to comprehend these symbolic signs in the portrait of the death of King Amber to elucidate what they are implying. 1.1. Research Methodology The research is based on a descriptive-analytical method, which is a qualitative and fundamental type of study in terms of purpose. The data have been collected based on documentary and library methods. In this study, the portrait is initially described in detail, and the reliable documents related to each part have been extracted following it. finally, the implication meaning in this portrait is obtained by putting each separate meaning together. 2. Discussion The research body pointing to the content of the portrait represents the destruction of Malik Ambar by Jahangir Shah. However, there is no reliable document related to the killing of Malik Ambar by Jahangir in any written historical text. According to the existing documents related to the icons, it seems that the portrait is representing a kind of Jahangir's dreams or wishes. Jahangir by asking to draw this portrait was trying to show Malik Ambar as a humble person, whose removal would bring balance and peace to the earth. In the mentioned painting, Jahangir is placed on the earth, in which the domestic and wild animals together refer to the peace and security of the earth. In mythology, the placement of the earth on the cow-fish refers to the balance and sequence of day and night, so the presence of Jahangir on this globe while pointing to Malik Ambar, and when there is peace in the world indicates that the removal of the Ambar represents the balance on the earth. Jahangir, by giving himself this name, which means capturing the world, considered himself as one of the world rulers and the founder who conquered the world, therefore, in most of his portraits he is either holding the earth or is placed on it. The presence of the eight-feather seal coupled with his family title indicates that he had the royal crown like his ancestors, which is a confirmation of his kingdom. The presence of two birds on top of the portrait near him can also refer to the soul of his ancestors, especially by pointing to the other two birds that are linked to Malik Ambar. The birds that point to the soul of Malik Ambar are species of Owls, which indicates that he had no relation with luminosity and humanity, and represent the blackness and darkness of his soul. Moreover, the angels on the top of the portrait in the clouds who are giving Jahangir Shah a sword and a bow, point to his pure essence and behavior. Angels have also assisted him in destroying Malik Ambar by giving him tools to fight evil and enemies. At the bottom of the gallows, a gun has been shown, which points to the bloody mood of Malik Ambar, in comparison with the bow and sword of Jahangir. Moreover, the scales at the bottom of the picture, where the verbal icons refer to both the humbleness of Malik Ambar and the balance of the earth on the cow-fish, all indicate that the killing of Malik Ambar can establish justice in the world. Furthermore, cold weapons such as arrows, bows, and swords given by angels to Jahangir in comparison with the hot weapons (guns) of Malik Ambar can indicate the bloody mood of Malik Ambar. Therefore, all the icons in the portrait imply a concept that is useful for achieving the final meaning. 3. Conclusion The remaining icons from each time can express the ruling thought of it. To understand this thought, Emile Male extracted the icons in pictures, and then by finding the meanings and merging the concepts, he could comprehend the whole idea behind it. In the target portrait, with figures of Jahangir Shah and Malik Ambar, the interpretation of icons for getting the whole meaning based on the previous research shows that such an event has never happened. However, according to the text of Jahangirnama, it can be said that Jahangir hated Malik Ambar. Therefore, it seems that the artist, according to the ideas of Jahangir and based on the common ruling thought of that time, has created a miniature painting to show Ambar as a sinister and pessimistic person. For this purpose, the miniature painter used the Owl bird as a symbol for representing the soul of Ambar, and on the other hand, he depicted fortunate and good symbols for Jahangir. Moreover, he has shown Ambar with a hot weapon that can destroy the world, while Jahangir has a cold weapon for destroying Malik Ambar. By using symbols such as cow-fish and the earth under the feet of Jahangir, Abul Hasan was trying to depict him as a necessity for this balance, and it is supposed that it happened when Malik Ambar was removed from the earth. Finally, according to the interpretations, it can be said that the removal of Malik Ambar and overcoming him was among the wishes of Jahangir Shah. Since this incident did not happen during his time, drawing this picture can imply his struggles against Ambar, or a painting just for portraying the wishes and desires of the king. 4. References Aalam, J. (1996). Encyclopaedia of Islamic World, Volume 1, under the word Boom, Tehran: Islamic Encyclopedia Foundation. Ali. O. H. Malik Ambar. (2011). The legacy of an Ethioptan Ruler in India, https://libres.uncg.edu/ir/uncg/f/O_Ali_MalikAmbar_2011.pdf Amin, P. (2001). 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Haghayegh, A., Shayesteh Far, M., Sojoodi, F. (2020). A Semiotic Reading of a Royal Dream, Journal of Fine Arts-Visual Arts, 25, 47-56. Jahangir, Nur-ud-Din Muhammad Salim. (1980). Tuzuk-e-Jahangiri (Jahangir-nama), edited by Mohammad Hashem, Tehran: Farhang Iran Foundation. Karim-Zadeh Tabrizi, M.A. (1984). The Status and Works of old Iranian Painters and some Famous Indian and Ottoman Painters, London.) Khafi Khan, M.H. (1869). Muntakhab al-Lubab, vol.1, published by Kabiruddin Ahmad and Ghulam Qadir, Calcutta. Khorramshahi, B. (1995). Translation of the Holy Qur'an, Tehran: Nilufar and Jami Publications. Male, E. (1932). LĽ art religieux du XIII siècle en france, Paris. Moammer, Z. (2015). Workshop of court of Akbar, journal of Subcontinental Studies, Vol70, No 22, pp. 93-106. Mohabi, H., Ashuri, M.T. (2004), symbols and signs in the carving of zillos of mihrabi design (row), Goljam publication, No 1, pp. 42-60.) NamVar Motlagh, B. (2016). Analytical history of Iconography from Cesare Ripa to Emile Male, art criticism. Art Academy, 1(1), 65-81. Norouzi, J. (2009). Historiography of an Iranian Immigrant in the Indian Subcontinent; An essay on Historiography of Asad Bayg Qazvini, Historcal Perceptive & Historiography, Al-Zahra University 19(1), 157-182. Pakbaz, Ruyin, E. (2006), Encyclopedia of Art, Publications in Contemporary Culture, Tehran. Pashazanos, M.A., Fadavi, M. (2008). The mutual influence of Iranian and Indian imagery in the Safavid era, Book Mah Honar, Iran Book House, No. 126, pp. 46-52. Pourdavoud, E. (1998). Yasht, Volume I, Tehran: Asatir. Ramasway, S. (2007). Conceit of the Globe in Mughal Visual Practice, Comparative Studies in society and History, 49(4), 751-782. Rostami, M., Banaie, N., Siradeghi, M.K. (2023). The Influence of Immigrant Painters of Tabriz II School on the Painting of the Gurkhanid Court of India (Emphasizing the era of Shah Tahmasb Safavid and Homayoun Shah and Akbar Shah Gurkani), Journal of Subcontinental Researches, 15(44), 181-194. Rostami, M., Yousefi, Y. (1974). Comparative Analysis of Both Rajisthani and Gurkany Paintings of India: Raga Shri and Jahangir Shah on Hourglass Throne from Aesthetic and Symbolical Perspectives, Fine Arts Journal, 20(4), 49-58. Sarfi, M.R. (2008). Bird Symbols in Rumi's Masnavi, Literary research, 5(18), 53-86. Sayari, N., Madani, A. (2017). the influence of Islamic painting on Hindu painting by studying the painting of Goddess Lakshmi (Hindu painting) and the painting of Jahangir Shah (Islamic painting of India), New History, 4, 107-125. Skandarbeig Qazvini. (timless). Asad Beig's history (conditions), manuscript of Aligarh-muslim-university. Suhrawardi, Sh. (1993). Collection of works of Shaikh al-ʿIshraq, revised by Seyyed Hossein Nasr, third volume, Tehran: Institute of Humanities and Cultural Studies. Turkmani, A. (2009). Moragae Golshan- A look at the influence of Iranian painting on Indian painting, Book of the Month of Art, Book House of Iran No. 29, pp. 66-71. Yahaghi, M.J. (2007). The Culture of Mythology and Storytelling in Persian Literature, Tehran: Contemporary. Zarrinkoob, A. (1972). Sere Nei, volume 2, third edition, Tehran: Elmi Farhangi Publication. URL https://www.metmuseum.org/art/collection/search/454788. Access date 1/1/2023 https://indianexpress.com/article/research/malik-ambar-aurangabad-mughals-jahangir-akbar-shivaji-6397143. Access date 1/1/2023 جهانگیر از جمله پادشاهان گورکانی است که نگاره‌های بسیاری از وی توسط نقاشانی چون مانوهر و ابوالحسن کشیده شده و در نقاشی‌های موجود، وی بعنوان فرمانروای بزرگ معرفی شده است. از جمله این تصاویر، نگاره جهانگیر و ملک عنبر است. جهانگیر در این نگاره روی کره زمین که روی گاوماهی قرار دارد، ترسیم شده است؛ از آنجا که در این نگاره، ابوالحسن از نمادهای اسطوره‌ای و نمادین استفاده کرده است، این پژوهش به دنبال پاسخ به این سوال است که استفاده از روایات اسطوره‌‌ای و نشانه‌های نمادین در نگاره مرگ ملک عنبر چگونه قابل تبیین است و چه معنایی را در بر دارد؟ هدف این پژوهش خوانش و دریافت معنای نهفته در نگاره است، بنابراین به روش توصیفی-تحلیلی و با استفاده از دیدگاه امیل مال نگاره مذکور تحلیل می‌گردد. شیوه جمع‌آوری اطلاعات کتابخانه‌ای است. یافته‌های پژوهش نشان می‌دهد جهانگیر در این نگاره بعنوان فرمانروایی نشان داده شده است که به دنبال حفظِ آرامش، عدالت و تعادل زمین است. ملک عنبر نیز شخصی است که نابودی وی به آرامش زمین و عدالت منجر شده است. قرارگیری جهانگیر در سمت راست و عنبر در سمت چپ، استفاده از پرندگان و نقوش نمادین در کنار پیکره‌ها به بیان این معنا کمک کرده است.

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دانشگاه سیستان و بلوچستان مطالعات شبه قاره 2008-5710 17 49 2025 09 23 Analysis of novel Darvish Panjom by Rahnavard Zaryab Based on the Central Archetype of Return and Its Implicit Archetype System بررسی رمان «درویش پنجم» رهنورد زریاب بر اساس کهن‌الگوی محوری «بازگشت» و نظام کهن‌الگویی ضمنی آن 231 250 8375 10.22111/jsr.2024.48468.2428 FA تمنا کوهستانی دکترای رشته زبان و ادبیات فارسی، دانشکده ادبیات، دانشگاه الزهرا، تهران، ایران مهین پناهی استاد گروه زبان و ادبیات فارسی، دانشکده ادبیات، دانشگاه الزهرا، تهران، ایران (نویسنده مسئول) مجید هوشنگی استادیار گروه زبان و ادبیات فارسی، دانشکده ادبیات، دانشگاه الزهرا، تهران، ایران Journal Article 2024 04 15 Abstract Jung, as the founder of archetypal criticism, has been able to maintain his theoretical foundations as the dominant and central approach in archetypal criticism. On the other hand, among the contemporary novelists, Mohammad Azam Rahnavard Zaryab is one of the great writers of Afghan literature, who has been active in various types of literary works such as short stories, novels and screenplays. Darvish Panjom's novel can be considered as one of his most prominent works, and this research tries to investigate the central archetype and the system around it with a descriptive-analytical method and emphasizing Jung's theoretical foundations. One of the results of this research is that the basic and central archetype in the novel can be called the return archetype, around which the structural system of the narrative will be formed. Therefore, the archetypes of the exemplary mother, the wise old man, and the hero are depicted under this axis and in the characters of Maral's mother and father and Darvish Panjom. The anima aspect in the behavior of Darvish Panjom and the negative influence of the feminine on his soul is a deep break between the shadow and the shadow. 1. Introduction One of the main movements of criticism in the new era is archetype criticism, whose mission is to discover the unconscious text in the hidden layers of historical and collective memory. Here the discussion is about the author's unconscious heritage, which is connected with the cultural past of mankind. This movement, which first announced its existence among psychoanalytic criticisms, established its position as an independent approach among researchers with the passage of time. In this approach, texts have the ability to find independent analytical subjectivity in their structure, and by using the unconsciousness of language, semantic relationships and expression of patterns in the chain of links and associations will be discovered. The basis of this type of view is that based on Freudian assumptions, art and its creation are based on management and inspiration carried out by the artist's unconscious, and this unconscious, whether at the Freudian individual level or at the Jungian collective level, is the basis of purposefulness. And coherence will be the effect. Since Jung considers the centrality of the influence of the unconscious in all areas of the psyche and in a common way among people and generations, from the point of view of his later generations, it was developed as a dynamic and generative thing. In this view, archetypes do not have a static life and are mobile, and they have appeared in dreams, customs and literary writings. On the other hand, in the field of archetypal criticism, contemporary novels can be considered as one of the attractive subjects in this field of criticism, and this type of literature will be able to provide exemplary and mythological predictions and its answer in To reveal the encounter with modern narratives. Among the studies in this field, the works of Rahnavard Zaryab - one of the great writers of contemporary Afghan literature - can be considered as a suitable choice, and the novel Darvish V (1395) which was published in Kabul due to its textual capacities and the centrality of its themes. It should be analyzed and investigated as a suitable subject in this field, in line with the foundations of the collective unconscious and dealing with common human concerns, desires and sufferings. Mohammad Azam Rahnavard Zaryab is one of the great writers of Afghan literature who has been active in various types of literary creation such as short stories, novels and screenplays. Darvish V's novel can be considered as one of his most prominent works, and this research tries to investigate the central archetype and the system around it with a descriptive-analytical method and emphasizing Jung's theoretical foundations. Now, according to the mentioned premises, the problem of this research is that with Jung's theoretical approach and from the point of view of archetype analysis, what is the central and basic archetype of this novel and what is the place of other implicit archetypes in this structure. Therefore, this research tries to respond to these relationships and archetypal system. 2. Discussion The archetype of return is one of the prominent concepts in psychology and the realm of the unconscious. In the structure of personal and individual myth, Freud and Jung believe in the theme of returning to the past or "returning to the origin" in many myths; And its purpose is to go back and resume life, with all its potential states and qualities and its untouched possibilities. Also, the archetype of return is a subset of the archetype of the hero's journey, which Joseph Campbell proposed in the theory of the single myth. According to Campbell, the hero returns to the heart of society after going through a terrible journey. Campbell considers these two opposite worlds, that is, the world that the hero is imprisoned in and the real world that he returns to, as the divine and human worlds. According to him, the divine world and the human world can only be depicted in one way; in the form of life and death and day and night. The hero travels from the realm we know to the darkness, where he leaves behind and ends Khani, or is exposed to danger and captured. Originally, his return has been described as a return from the world beyond, and with all these interpretations, the two realms are in fact one and the same. The fifth Darvish novel is a narrative of moving away from the original and wishing to return to it. Meral, the main character of the book, was taken away from his family after being stolen as a child, and with the goal of returning to his tribe, he spends many years away from them. It should be mentioned that the author of the novel also returned to Afghanistan after many trips to different countries of the world and stayed there until the end of his life. This is why returning to the origin is one of the most used concepts in his works (especially his novels). He is always looking for signs that will bring the hero of his writings back to their origin, such as the sense of belonging and Meral's ideal to return to the land of his ancestors. With this characteristic, this hero has found a special identity in the novel; Thieves take him away from his homeland, and in fact, the subsequent narratives of the novel are the setting for this return. Zaryab seeks to create a strong connection between the characters of the novel with natural elements, and this causes the characters, especially Meral, to seek liberation and truth, thus saving himself from captivity. Also, Turkmen desert people, Swarkar, cold nights, starry sky, legendary stories of Oghuz Khan and De De De Ghor are the strength of his mother's sweet memories that he will keep in his mind and memory until he returns. In this novel, the desert appears as a piece of heaven that comforts Meral and calls her to her maternal embrace. The archetype of return, in the axis of the main theme of the novel, connects with other sub-archetypes such as Farzaneh Mother (in real and virtual manifestations), Wise Elder, Anima, Animus, and Shadow in the behavior of the main and secondary characters, and in fact, the author, by using other archetypes, facilitates the realization of the archetype, which is indeed the archetype of return. Meral's return happens after spending a long journey, accepting multiple roles and responsibilities. One of these roles, which is reflected in her behavior, is the archetype of Farzaneh's mother. These archetypes in both real and virtual forms shape the narratives in such a way that this journey ends. 3. Result Archetypes have a special place in Rahnard Zaryab's novels. In Darvish V's novel, the archetype components, especially the character archetype, are combined with normal and natural incidents and events in the daily life of the characters in the story. Basically, the narratives of the novel are formed by the influence of the return archetype and other archetypes in the behavior of the characters. Anima and mother is an example in the second step of the archetypes on which the foundation of the novel is based. The great influence of Anima is evident in the behavior of Dervish V. Also, the negative influence of Madina on his psyche has created a deep disconnection between his shadow and his self, his soul is not balanced and until the end of the narrations, he is in absolute despair. The fifth dervish is the symbol of the contemporary man in the contemporary novel, who has been robbed of peace by sadness and fear. It is his sick character's disturbed thinking and distraction that highlights the unconscious language in the novel; In fact, this issue is associated with his mental and linguistic jumps, which we come across many examples of in the first parts of the novel; Therefore, neglecting the other half of a person, which is his soul, causes a disturbance in the psychological balance of a person. In such a way that he does not find the way to know himself and remains in the torment of this unattainable individuality for the rest of his life. This process is not like this in Meral, the other hero of the novel; In fact, after spending a period away from home and tribe, which led to his unconscious journey, Meral becomes complete after returning to his individuality and achieves self-discovery. 4. References Akbarzadeh, S. (2014). Mythological criticism of the novel Fairy in the Wind. Supervisor, Dr. Mahbobe Mobasheri. Al-Zahra University. Faculty of Literature, Languages and History. Masters. Campbell, J. (2010). The hero of a thousand faces. Translation of Shadi Khosropanah. Mashhad: Gol Aftab. Eliade, M. (2008). A treatise on the history of religions. Translated by Jalal Sattari. Ch 4. Tehran: Soroush. Fadai, F. (2002). Jung and his analytical psychology. Tehran: Danje Feist, J., Gregor J. Feist. (2012). Theories of personality. Yahya Seyed Mohammadi. Tehran: Rovan. Fordham, F. (1972). An introduction to Jungian psychology. Translated by Sattari, J. Jalal, Tehran: Ashrafi. Fry, N. (2008). Literature of Vasilura. In: Myth and mystery (collection of articles). Translated by Jalal Sattari. Tehran: Soroush. Ghaemi, F. (2008). Analysis of Siral Abad Sanai Ghaznavi based on the method of criticizing myths (archetypal). Two scientific-research quarterly magazines of mystical literature of Al-Zahra University (S). Q1. Sh1. Gordon, W.K. (1991). An introduction to the critique of archetypes. Translated by Jalal Sokhnor. Adebistan magazine. Sh. 6 Guerin, W., Waliber L., Earl J., Lee, M., Willingham, J.R. (2013). Guide to literary criticism approaches. Translated by Zahra Mihankhah. Tehran: Information. Jones, E., et al. (1987). Mystery in psychoanalysis. Translated by Jalal Sattari, Tehran: TOS. Jung, C.G. (1980). Familiarity with the unconscious. Translated by Abu Talib Sarmi. Tehran: Paya. Jung, C.G. (1989). Four examples. Parvin transborder. Mashhad: Astan Quds Razavi. Jung, C.G. (2003). A new myth (signs in asthma). Translated by Jalal Sattari, Tehran: Nashmarkaz. Jung, C.G. (2004). Ayon. translated by Parvin Faramarizi and Fereydoun Faramarizi. Tehran: To publish. Jung, C.G. (2005). Dreams. translated by Ismail Pour. Tehran: Karon. Jung, C.G. (2006). Psychology of unconscious mind. Mohammad Ali Amiri. Tehran: Scientific and Cultural. Jung, C.G. (2013). Man and his symbols. Translated by Mahmoud Soltanieh, Tehran: Jami Jung, C.G. (2015). Collective unconscious and archetype. Translated by Farnaz Ganji and Mohammad Bagher Ismailpour. Tehran: Jami. Jung, C.G. (2015). Memories, dreams, thoughts. translated by Parvin Faramarizi. Tehran: To publish. Loeffler-Delasho, M. (2007). The secret language of legends. Translated by Jalal Sattari. Tehran: Tos. Mokhbar, A. (2019). Foundations of mythology. Centeral Tehran. Moreno, A. (2013). Jung, Gods and Modern Man. Translated by Dariush Mehrjooi, Ch 8, Tehran: Center. Payandeh, H. (2018). Theory and literary criticism. Tehran: Samit, vol.1. Sadeghi, M., Delbari, H. (2024). Investigation of the origin of zaums in Shams's sonnets based on the opinions of Gustav Jung, research journal of lyrical literature, 22(42). Schultz, D.P., et al. (2002). History of modern psychology. Translated by Ali Akbar Saif. Tehran: Duran. Serlo, J.E. (2010). The culture of symbols. Translated by Mehrangiz Ohadi, Tehran: Dostan. Serlo, J.E. (2010). The culture of symbols. Translated by Mehrangiz Ohadi, Tehran: Dostan. Vogler, C. (2007). Mythical structure in screenplay and story. Translated by Abbas Akbari. Tehran: Nilofar. Von Franz, M.L. (2005). Individuation process in: Man, and his symbols. Mahmoud Soltanieh. Tehran: Jami. Yavari, H. (1994). Psychoanalysis and literature. Domtan, Doansan, Dojahan. Tehran: History of Iran. Yavari, H. (2003). Psychoanalysis and myth, the scope of myth. Conversations of Mohammad Reza Ershad. Tehran: Hermes. Zaryab, R. (2015). The fifth dervish. Kabul: Zaryab Publishing. در میان رویکردهای معاصر در تحلیل آثار ادبی، نقد کهن‌الگویی تلاشی است در جهت فهم بن‌مایه‌ها و داده‌های مبنایی در ناخودآگاه نویسنده که به‌صورت فعال در تمامی روایت‌ها جاری است. در خصوص نظریات محوری در این باره، مبانی نظری یونگ به‌عنوان بنیان‌گذار این مکتب تحلیلی، توانسته است همچنان به‌عنوان رویکرد غالب و محوری در نقد کهن‌الگویی حفظ شود. در سویی دیگر، در میان رمان‌نویسان معاصر، محمد اعظم رهنورد زریاب، یکی از نویسندگان بزرگ ادبیات افغانستان است که در انواع متنوعی از خلق ادبی چون داستان کوتاه، رمان و فیلم‌نامه فعالیت داشته است. رمان درویش پنجم او را می‌توان در ردۀ برجسته‌ترین آثار او به شمار آورد که این پژوهش سعی دارد با روشی توصیفی-تحلیلی و با تأکید بر مبانی نظری یونگ، به بررسی کهن‌الگوی محوری و نظام پیرامون آن بپردازد. از نتایج این پژوهش آن است که کهن‌الگوی مبنایی و محوری در رمان را می‌توان کهن‌الگو‌ی بازگشت عنوان کرد که نظام ساختاری روایت، حول محور آن شکل گرفته است. از این رو آرکی‌تایپ‌های مادر مثالی، پیر فرزانه و قهرمان در ذیل این محور و در شخصیت‌های مادر و پدر مارال و درویش پنجم تصویر شده است. از سوی دیگر وجه آنیمایی در رفتار درویش پنجم و تأثیر منفی مادینۀ روان او، گسست عمیقی میان سایه و خویشتن را ایجاد کرده، و درویش پنجم به‌عنوان نمودی از انسان گم‌گشتۀ معاصر، در تمامی روایت در راه شناخت خود و رسیدن به فردیت از مسیر غلبه بر سایه در حرکت خواهد بود.

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دانشگاه سیستان و بلوچستان مطالعات شبه قاره 2008-5710 17 49 2025 09 23 Introducing the Works and Literature of Shiva Siddante in the Indian Subcontinent معرفی آثار و ادبیات شیوا سیدانته در شبه قاره هند 251 264 8129 10.22111/jsr.2024.45034.2329 FA سعید گراوند دانشیار گروه ادیان و عرفان دانشگاه شهید مدنی آذربایجان، تبریز، ایران(نویسنده مسئول) 0000-0001-8566-7792 نسیم فرهنگ دانشجوی دکتری رشته تصوف و عرفان اسلامی، دانشگاه سمنان، سمنان، ایران Journal Article 2023 03 11 Abstract Waterfront pavilions are one of the innovations of nighttime gardening. In the late Middle Ages and late Islamic period, the tradition of gardening along with watering with a special style was popularized by artists and architects in the subcontinent. It seems that the first examples of this architectural pattern were formed on the continental night during the reign of the Mamluk kings, imitating the landscape architecture of some Hindu temples. The pattern of water pavilions became widespread during the reign of Gurkhani and due to their extensive connection with the Safavid court, this gardening tradition led to the development and continuation of the architectural pattern of the subcontinent culture of Iran. The present research has tried to use this "historical approach" in this architectural pattern in two blanks that have a symmetrical pattern; One to study, introduce and compare the "Jal Mahal Palace in Narnatul" and the other "Destructive Bayrat Palace in the State of Rajasthan" in the Indian subcontinent. 1. Introduction Landscape design in Iranian architecture began a long time ago with the construction of gardens and green spaces and had gone through a degree of excellence. Aquaculture as the dominant landscape is a new experience that has not received much attention in architectural history research. This seems to be the reason why there is a difference of opinion in explaining their origin and name; Some researchers have called this model of landscape architecture "pavilion located in the water" (Koch, 1373: 60-47). Others have called them "the source of construction" (Shekari Nairi, 1398: 190). This is despite the fact that two examples of them in the subcontinent have been named "Jal Mahal" meaning hunting place (Joshi et all, 1999: 65; Sharma et all, 2008: 1531). Despite examining examples of this pattern in both the subcontinent and Iran, two examples of them in the subcontinent, which have significant similarities in terms of appearance and structural features, have not been introduced much and there is no complete knowledge of them. One is a mansion called Jalmahl in Narnaul in northwestern India and the other is a mansion called Bayrat / Viratinger 65 km southeast. The present study tries to answer two basic questions, one regarding the structural features of the two buildings and the other, the functional aspect and the origin of their design, and through this, tries to explain their names. 1.1. Research methodology Data collection has been done through documentary studies; therefore, while fully describing the studied samples, an attempt has been made to obtain a qualitative analysis of the structural features, origin, and functional aspects of such works by using the historical approach. 2. Discussion The architecture of the Islamic era in recent centuries has benefited from a considerable variety of designs. The development of architectural patterns that had begun in the historical period reached its final stages during this time. The geometry that in the second half of the Middle Ages in the "Azeri style" was more and more dependent on the design of architectural works and according to Pirnia, led to the variety of designs (Pirnia, 2007: 21). It blended with other elements and gave a sublime form to architecture. One of these elements was manifested in landscape architecture. This element was "water"; What had previously been offered in this field of architecture in the form of a garden or a four-garden, and which was actually displayed in gardening, experienced a new and, of course, not pervasive idea. The new experience is "watering". In other words, the pavilions, instead of gardens and orchards that were accompanied by water tables, geysers and "ponds", appeared in an area of water. Due to its natural and climatic talents, this model was built and developed in lands where the main infrastructure was provided. Geographical reports, historical and architectural evidences indicate that the pattern of the waterfront pavilion is derived from Hindu landscape architecture. The first subcontinent Muslim sultans from a land with a cold climate ordered to build these dams / reservoirs to moderate the climate in the subcontinent and provide a large source of water to meet the needs of city dwellers. Historical evidence shows that in addition to the functions we went through, sluices were used for other purposes during the reign of the Gurkha kings of India, especially Akbarshah and Jahangirshah: hunting waterfowl, fishing and hunting cattle that used these lakes as watering place. For this reason, some of them have been called Jal meaning hunting. The Muslim sultans of India’s interest in nature was sometimes revealed in the form of pavilions and mansions on the water which had not previously been possible in Central Asia and Afghanistan due to natural limitations The dazzling display of the pavilions and the water level of the halls in the court ceremonies at night with the help of lights and lanterns was another motive that was effective in the subcontinent as a court tradition and in Iran as a case in having such a landscape architecture. Ambitious thoughts can be added to these motives; Landscape architecture, which had previously matured in the form of gardens and orchards, did not soothe the ambitious spirit of both employers and landscape architects. Akbarshah Gurkhani’s (d. 1014-963 AH) interest in hunting and fishing was the reason two mansions was built in Bayrat in this type of architecture to be used during his visit in the present state of Rajasthan. Despite being inspired by the ancient tradition in the subcontinent for the view of both mansions, in the construction of the middle mansion due to its extroverted capabilities and better utilization of the view, the Iranian model of Hashtbehesht was used. The influence of Iranian architecture does not end with this pattern because the inscriptions of Persian poetry in the example of Jalemhal and the Iranian arrays used in the interior facades of the Bayrat pavilion along with the external arches have Iranian identity. This is exactly the repetition of the same methods that were common with the arrival of Iranian architects to the court of the Gurkhani kings. Indian parachutes on the exterior of both mansions functionally accelerate the airflow in the mansion and in a way, apart from the aesthetic aspects, by creating natural suckers; they are very effective in modulating the air. These elements are clearly derived from indigenous architecture. 3. Conclusion The water pavilion was first erected on the subcontinent during the Islamic era due to its natural talent. Due to extensive relations established between Iran and the subcontinent in the late Middle Ages and later centuries, the mansion located in the water also entered the architecture of Iran, but unlike the original geography, natural constraints prevented its spread throughout Iran and in a number comparable to the subcontinent. Temperature adjustment during the hot season, drinking water supply and agriculture, creation of hunting grounds, nature love, and providing a beautiful landscape especially during the festivities that were held at night are the reasons for establishing this landscape architecture pattern. The two examples of Narnaul and the Viratinger / Bayrat pavilion were also built based on the same needs by the local rulers to please the Gurkhani emperor, Akbarshah (d. 1014-963 AH). In their design and construction, a beautiful combination of native subcontinent / Hindu architecture and Iranian architecture can be clearly seen. Hasht Beheshti Carcass of both mansions, Persian poetry inscriptions, architectural elements and many arrays are in Iranian color. The view around and the five roof trusses are taken from the native architecture. The climatic and natural talent seen around these two works is a representation of what has been recorded in the Jahangirnameh in connection with the places / halls / campuses. From this point of view, the buildings of Narnaul and Bayrat and the landscape around them, as can be seen in some of their arrays, can be considered as places that were first used as hunting grounds by Akbar Shah and later his son, Jahangir. 4. References Aghili Alavi Shirazi, Mohammad Hossein Ibn Mohammad Hadi. (2001). Alviyeh Repository: Encyclopedia of Traditional Iranian Foods and Medicines (Old Press), Tehran: Bavardaran. Fereshteh, Mohammad Qasem Ibn Gholam Ali. (2008). History of Fereshteh from the beginning to Babar, Researcher: Mohammad Reza Nasiri, vols. 1 and 2, Tehran: Association of Cultural Works and Honors. Gholi Shamloo. (1992). Vali Gholi Ibn Daud, Qasqa al-Khaqani, vol. Gill, C. (2008). A Comparative Analysis of the Temples of Khajuraho and the Ruling Chandellas of India, Unpublished senior thesis, University of Wisconsin- la Crosse, USA. Heidrantaj, V. (2014). The role of water and landscape in the garden of Abbasabad, Journal of Indigenous Art Studies, No. 2, pp. 124-113. Honarfar, L. (1971). The Treasure of Isfahan Historical Monuments, Isfahan: Saghafi Bookstore. Honarfar, L. (1997). Zayandehrood in the passage of history, Isfahan Culture Magazine, No. 5 and 6, 49-36. Ibn Battuta, Mohammad Ibn Abdullah. (1997). Travelogue of Ibn Battuta, vol. 2, translation: Mohammad Ali Abdullah Movahed Abtahi, Tehran: Agha Publications. Jahangir Gurkani, Noureddin Mohammad. (1980). Jahangirnameh or Tuzak Jahangiri, by Mohammad Hashem, Tehran: Iranian Culture Foundation. Jilani Arez, Gh. (2011). Geography of 10th grade, Kabul: Ministry of Education. Joshi, J.P., deva, K., Agrawal, R.C., Trivedi, P.K., Mishra, P.K. (1999). Inventory of monuments and sites of national importance (vol. I, Part2) chandigrah Circle, New Delhi: The director general archaeological survey of India. Khalaf Tabrizi, M.H. (1963). Decisive Argument, by Dr. Mohammad Moin, Vol. 2, Tehran: Ibn Sina Bookstore. Kokh, E. (1994). Indian architecture in the Gurkhanid period, translated by Hossein Soltanzadeh, Tehran: Cultural Research Office. Lane Poole, S. (1984). History of the Classes of the Sultans of Islam, translated by Abbas Iqbal, Tehran: Book World. Michell, G., & Zebrowski, M. (1999). Architecture and art of the Deccan Sultanates (Vol. 7). Cambridge University Press. Panjshiri. (1981). Associate Professor Aziz Ahmad, Historical Geography of Ghor, Kabul: Pomenton Publications. Parihar, S. (1985). Mughal monuments in the Punjab and Haryana. New Delhi: M.C. Mittal. Parshad, J. (2011). Medieval Monuments India a Historical and Architectural Study in Haryana (1206 A.D. - 1707 A.D.). Delhi: AgamkalaPrakashan. Pirnia, M.K. (2007). Stylistics of Iranian Architecture, Editor: Gholam Hossein Memarian, Tehran: Soroush Danesh Publishing. Sharma, K. P., Subhasini Sharma, Shweta Sharma, P.K. Sharma, R. C. Swami, P. K. Singh and G. S. Rathore. (2008). Mansagar Lake: Past, Present & Future, Proceedings of Taal 2007: The 12th World Lake Conference, 28 October – 2 November, 2007, M. Sengupta and R. Dalwani (Editors), Jaipur, Rajasthan, India, pp. 1530- 1541. Shekari Nayeri, J. (2018). (The source of construction, the evolutionary process of architecture of Iranian campuses (a case study of the Ilgoli of Tabriz by comparison), Proceedings of the Fifth National Conference on Architecture and Urbanism over Time, Imam Khomeini International University. Shekari Nayeri, J. (2019). A study of the position of Cheshmeh Emarat in Iranian gardening and its scope, two quarterly journals of Andisheh Memari, No. 5, pp. 213-190, spring-summer. Shimal, A. (2007). in the territory of the Mongol dynasty, translated by Faramarz Najd Samiei, Tehran: Amirkabir. Vilber, D.N. (1969). Gardens of Iran and its pavilions, translated by Mahin Dokht Saba, Tehran: Publications of Book Translation and Publishing Company. Yazdani, G. (1908). Narnaul and its Buildings, Journal and Proceedings of the Asiatic Society of Bengal, N.S. III, Calcutta, 551-56 and 639-644. Website 1: https://www.mouthshut.com/product-reviews/Narnaul-reviews-925739485 Website 2: https://hiddenheritage.in/index.php/2020/12/01/a-chance-encounter-with-medieval-art/ در سنت هندویی یکی از کهن‌ترین آیین‌های هندویی، آئین شیوایی است. در بین طریقت‌های شیوایی، طریقت شیوا سیدانته اهمیت و جایگاه عمده‌ای دارد. هدف ما در این پژوهش، بررسی آثار و ادبیات شیوا سیدانته است که در فهم ادبیات بومی شبه قاره هند و آثار تعلیمی سنن مشرق زمین تأثیرات بسزایی دارد. آیین شیوا سیدانته بعنوان یکی از کهن‌ترین جریان‌های فکری و طریقت‌های هندویی در شبه قاره هند مجموع ادبیات سامهیتاهای ودایی و اوپانیشادها را به عنوان مجموعه آثار و ادبیات شیوایی قبول دارد. با این تفاوت که یکی از مهم‌ترین بخش‌های ادبیات آئین شیوا سیدانته، شیواآگمه‌ها است که این طریقت، مبانی و اصول نظام فکری‌ خود را بر مبنای آن پایه‌گذاری کرده است؛ می‌توان گفت که آئین شیوا سیدانته یکی از مهم‌ترین جریان‌های فکری و شاخه‌های طریقت شیوایی است که آثار و ادبیات آن را می توان به شرح زیر معرفی کرد.آثار و ادبیات شیوا سیدانته به پنج دسته: نانمارای‌ها، شیواآگمه‌ها، وداها، می‌کاندا شاسترم و دوازده تیرومورای تقسیم‌بندی می‌شود. سه دسته (نانمارای‌ها، شیواآگمه‌ها و وداها) در واقع متون و کتب مقدس این آیین را تشکیل می‌دهند؛ دسته چهارم، نوشتارهای تعلیمی و متون حکمی -عرفانی است و دسته آخر،آثار عبادی این مکتب فکری را در شبه قاره هند شامل می‌شود.

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دانشگاه سیستان و بلوچستان مطالعات شبه قاره 2008-5710 17 49 2025 09 23 Ramayan The Book Of Ayaran: An Approach to the Origin of Ayyars رامایان، کتاب عیاران رهیافتی به منشاء پیدایش عیاران 265 280 8696 10.22111/jsr.2024.49814.2456 FA غزال مهاجری زاده استادیار گروه زبان و ادبیات فارسی، دانشگاه پیام نور، تهران، ایران. Journal Article 2024 09 14 Abstract Ayyars were chivalrous who adhered to certain moral principles and had a special code of conduct; the Ayyar committed banditry and theft with the aim of supporting the poor against the rich, and they themselves were from the lower class of society. The initiator of the Ayyar movement in Iran was Yaqoob Laith Safari, who lived in Sistan in the third century AH. The epic Ramayana is the oldest book written by the Ayyar chivalric poet Valmiki (400 BC); in this book, chivalry is explained in a philosophical way and is the holy book of the Hindus. However, it had not been addressed from the Ayyar perspective until now. The following article examines the origins of Ayyar thought through the Ramayana. The aim of this research is to shed light on the dark corners of Ayyar history. The method of the research is analytical-comparative with a library approach and based on primary sources. One of the important findings of this article is the connection of Ayyars with the thought of Vaishnavism, who consider Matsya (Fish) or Samak to be the first manifestation of Vishnu and believe in Bhakt or giving charity. Their origin was the Bhel tribe, who were a bandit tribe. This tribe took the culture of chivalry from the Brahmins and combined it with their warfare. 1. Introduction Ayyarans were chivalrous who had a secret organization and adhered to certain moral principles and had a special mission; With the aim of supporting the poor against the rich, the Ayars committed banditry and theft, and they themselves belonged to the lower class of the society. The initiator of the Ayaran movement in pre-Islamic Iran was Yaqub Leith Safari, who lived in Sistan in the third century of the Hijri. The Ramayana poem, the oldest epic of the East, is a book written by a chivalrous named Valmiki. This book has explained chivalry in a philosophical way and its writing dates back to around 400 BC and is known as a sacred book among Hindus. The following article examines the origins of Ayari's thought through the book of Ramayana and describes its influence on the later periods up to the present day. The aim of this research is to clarify the dark corners of Ayari history. The cause and origin of the Ayaran movement has been one of the problematics of contemporary researchers. The book Samak Ayar, which is an old story about Ayars, was narrated by a person named Sadaqa, considering that two sects of Ayars were called Samaki and Sadaki, the question arises as to what is the meaning of naming these two names. Where did Ayaran come from and what was their ideology based on? 1.1. Research Methodology The research method is analytical-comparative with a library approach and based on first-hand sources. In this research, by comparing two main and ancient sources related to Ayaran, i.e. the book of Samak Ayar and the book of Ramayana, the common aspects of chivalry of these two books were matched and then the roots of the important names of the book of Samak Ayar were extracted from the book of Ramayana. After that, the philosophical analysis of these commonalities was done. Then the influence of this philosophy on the contemporary history of Iran and the world was mentioned. 2. Discussion Valmiki, the composer of Ramayana, lived around 400 BC. According to traditions, Valmiki was a thief and a bandit before he became a Brahmin. (The Skanda Purana, 1985: 506) In the Ramayana, it is narrated that when Ram was traveling through the forest he reached the hut where Valmiki lived, and Valmiki greeted him. Ram asked him to show him a place to live; Valmiki replies that everything belongs to you; You know that I was born in a Brahmin's house, but since I was a child, because I was brought up in the community of Behl, who are bandits, I got the taste and smell of them. my wife and children are from the same people. (Valmiki, 1378: 201-202) There are other evidences that show that the Behl or Bhila people used to help the Brahmins and make them into bandits' group. (Rek Vyase, 2018, Vol. 3: 166) The Behl people took the religion of chivalry from the Brahmins and combined it with their warfare. There is an interesting article about Behlan in Samak Ayar's book. Behlan valley was one of the seven or seventy Ayaran valleys that were located next to each other and each was called by a name. The head of this valley was also called Behlan and he was an Ayyar. (Al-Arjani, 1363, Vol. 5: 133-134). In explaining the names of the two Ayaran sects, which were Sadki and Samaki, it should be said that hiding the previous beliefs behind Arabic names was the way of Iranians to deal with the ideology of the Arab invaders. The Arabic word Samak, meaning fish, is the equivalent of Matsya in Sanskrit, and the first manifestation of Vishnu was in the form of a fish. Followers of Vishnu are called Vaishnavisms, who believe in one of the manifestations of Vishnu. The first incarnation of Vishnu is fish, and the seventh incarnation of Vishnu is Rama, who is the main character of the Ramayana. (Cf. Valmiki, 1387: 611) Vishnu is one of the three Hindu deities. Vishnu takes the form of a fish to save Manu from the storm and flood; Because mankind is condemned to death because of evil. This fish brings Manu's ship to the shore. (Cf. Vyase, 2018, vol.1: 361) Sadaqi is also attributed to charity, here it has two meanings: one is to have a lot of love and the other is to give charity and give. (Maalouf, 1384, Vol. 1: 921-920) which is equivalent to Bhakti in Sanskrit. This word also has two meanings. One means sharing and participation. (Werner, 1993:168) Another means to love and interest. (Monler, 1853: 743) One of the principles that is highly recommended in the book of Ramayana is bhakt or loving Rama. 3. Result Ayyars movement is an anti-class movement whose origin is rooted in ancient India. The names of two sects, Samaki and Sedghi, which are Ayars, are derived from Hindu beliefs. The Ayars believed in the Deva-God Vishnu and considered Samak to be the first avatar of Vishnu. All the characteristics of chivalry that we see among the chivalrous are explained in the Ramayana book along with its philosophy, and these characteristics are: 1. Fighting oppression 2. Providing shelter and helping the needy 3. Publicizing the elite, and attracting the common people 4. Being poor and disregarding worldly possessions 5. Giving bread (giving food) 5. Forgiveness and generosity 6. Trustworthiness and confidentiality 7. Immunity of the ambassador 8. Making a treaty 9. The right to salt 10. Eating fish 11. Brotherhood and comradeship 12. Sisterhood and chastity 13. chivalrous women 14. Truthfulness 15. Sacrifice 16. Respect for elders, teachers and Brahmins 17 tricking 18. changing appearance 19. multi-faceted 20. giving Anesthesia 21. Practicing medicine 22. Agility 23. Being half-naked 24. Pointing and responding 25. Burrowing 26. Nighting 27. Asking for a good name 28. Worship and meditation 29. Ring mark 30. Skill in shooting. The philosophy of Vaishnavism led to the The revolutionary movement of the Ayaran, which has had a significant impact on the contemporary events of Iran and the world, including India, China, and the Soviet Union. The sect of Valmiki (Balmiki) and the Sikhs were involved in anti-colonial movements following Valmiki. Red Army of China and Soviet Union Communist forces were formed in imitation of Valmiki's army. Iran's Islamic Revolution was an anti-colonial and anti-class movement and is the continuation of the Ayaran movement. 4. References Amin, A. (1975). Zoha'il-Islam, Cairo, Maktaba Al-Nahda Al-Masry. Arjani, F. (1968). Samak Ayyar, Volume 1, Introduction and correction by Parviz Natel Khanlari, Tehran, Iran Culture Foundation Publications. Arjani, F. (1980). Samak Ayyar, Volume 4, Introduction and correction by Parviz Natel Khanlari, Tehran, Agah Publishing Institute. Arjani, F. (1984). Samak Ayyar, Volume 5, Introduction and correction by Parviz Natel Khanlari, Tehran, Agah Publishing Institute. Attar Neyshaburi, Farid al-Din Mohammad. (1993). The Complete Divan of Attar Neyshaburi, edited by Esmaeil Shahroudi, Tehran, Fakhr Razi Publications. Bahar, M. (1995). A Few Essays on Iranian Culture, Tehran, Fekr Rooz. Bastani Parizi, E. (1975). Yaqoob Laith, Tehran, Ibn Sina Library. Dehkhoda, A.A. (1998). Dictionary, Volume 11, Tehran, Tehran University Publications. Gardizi, Busa'id Abd al-Hi ibn Zahak ibn Mahmud. (1984). History of Gardizi, correction of the commentary of Abdolhi Habibi, Tehran, Donyayeh Kitab. Hakim Neishabouri, A.A. (1995). History of Neishapur, translated by Mohammad Khalaf Tabrizi, edited by Mohammad Reza Shafi'i Kadkani, Tehran, Agah Publications. Hinles, J.R. (1989). Understanding Iranian Mythology, translated by Jhaleh Amuzgar, Ahmad Tafazzoli, Tehran, Cheshmeh Publishing House. History of Sistan. (1990). Edited by Mohammad Taghi Malek al-Shu'ara Bahar, Tehran, Asatir Publications. Kananaikil, J. (1983). Scheduled Castes and the Struggle Against Inequality: Strategies to Empower the Marginalised. Indian Social Institute. Leslie, J. (2017). Authority and Meaning in Indian Religions: Hinduism and the Case of Valmiki, UK, Routledge, 22 November. Maalouf, L. (2005). Al-Munjad Arabic to Persian, translated by Bandar Rigi, volume 1, Tehran, Iran Publications. Moazami, M. (2014). Wrestling with the Demons of the Pahlavi Widiewdad, Brill, Leiden. Moghaddisi, M. (1985). Creation and History, translated by Mohammad Reza Shafi'i Kadkani, Tehran, Agah, 1995. Natel Khanlari, Parviz, Samak City, Tehran, Agah Publishing Institute. Mohajerizadeh, Gh. (2008). Studying the Role of Code in Social Developments, No. 18, 132 October 2008. Mohajerizadeh, Gh. (2012). The Solitude of Attar and the Solitude of Attars, Autumn and Winter, No. 16, 257-241. Monler, W. (1853). Sanskrit English Dictionary, India, Delhi, Motilal Banarsidass. Mostofi, H. (1985). Selected History, Abdolhossein Navaei, Tehran, Amir Kabir, third edition. Nizam al-Molk, A.T. (2010). Sir al-Muluk, edited by Mohammad Istalami, Tehran, Farhang Moasar, 2010. Pechilis Prentiss, K. (1999/2014). The Embodiment of Bhakti, UK, Oxford University Press. Shafie Kadkani, M.R. (2009). The Whips of Conduct: Criticism and Analysis of Some Poems by Hakim Sana'i. Tehran: Aghah. Soltani, P., Kohandoui, M.K., Khodadadi, M. (2017). Manifestations of Theoretical Mysticism in the Persian Epics of Ramayana, Subcontinental Studies, 9(33), 91-112 Tabashir, M., Shukoori, A. (1994). Political Thought of Ancient India; Case Study of Mahabharata, Bhagavad Gita, Ramayana, Subcontinent Studies, 16(47), 96-83. The Skanda Purana. (1958). V.LXV, Motial Banar Sidass publisher. Valmiki, T.D. (1999). Ramayana, translated by Amrsinkeh, Amrparkash, edited by Abdul Wadood Azhar Dehlavi, Tehran, Elset Farda. Vendidad or the Collection of Zoroastrian Laws. (2006). James Darmstetter, translated by Musa Javan, Tehran, Donyayeh Kitab. Viaseh. (2010). Mahabharata, Volume 3, translated by Mir Ghiyas al-Din Qazvini, edited by Mohammad Reza Jalali Naeini, Tehran, Shiraz Publishing House. Viaseh. (2019). Mahabharat, Volume 1, translated by Mir Ghiyas-eddin Qazvini, revised by Mohammad Reza Jalali Naeini, Tehran, Shirazeh Publications. Viraf. (2003). Ardavirafnameh, translated into French by Philippe Genio, translated and researched by Jhaleh Amouzgar, Tehran, Moeen Publisher - French Society of Iranian Studies in Iran, second edition Werner, K. (1993). Love Divine: Studies in Bhakti and devotional mysticism, UK, Routledge. Yasht. (1968). Volume 1, Ebrahim Pourdavoud, with the help of Bahram Fareh Vashi, Tehran, عیاران (ایاران) جوانمردانی بودند که پایبند به اصول اخلاقی خاصی بوده و مرام‌نامه‌ای ویژه داشتند. عیاران با هدف پشتیبانی از فقرا در مقابل ثروتمندان، راهزنی و دزدی می‌کردند و خود نیز از طبقۀ غوغا (فرودست) جامعه بودند. آغازگر نهضت عیاران در ایران، یعقوب لیث صفاری بود که قرن سوم هجری در سیستان می‌زیست. منظومۀ رامایانا، کهن‌ترین کتابی است که یک جوانمرد عیار به نام والمیکی، چهارصد سال پیش از میلاد سروده است. در این کتاب، جوانمردی به شیوه‌ای فلسفی تبیین شده و کتاب مقدس هندوان است؛ اگرچه تاکنون از جنبۀ عیاری به آن پرداخته نشده بود. مقالۀ پیشِ‌رو سرچشمه‌های اندیشۀ عیاری را از رهگذر کتاب رامایانا بررسی کرده است. هدف این پژوهش روشن‌شدن زوایای تاریک تاریخِ عیاری است. شیوۀ پژوهش، تحلیلی-تطبیقی با رویکرد کتابخانه‌ای و بر پایۀ منابع دست‌اول است. از یافته‌های مهم این مقاله، مرتبط‌بودن عیاران با اندیشۀ ویشنویسم است که ماتسیا یا سمک را ظهور اول ویشنو می‌دانند و به بَهَکت یا صدقه‌دادن معتقدند. منشأ آن‌ها قوم بِهِل بوده که قومی راهزن بودند. این قوم آیین جوانمردی را از برهمنان گرفته و با جنگاوری خود تلفیق کردند

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دانشگاه سیستان و بلوچستان مطالعات شبه قاره 2008-5710 17 49 2025 09 23 Analysis of population aging trends in the countries of the Indian subcontinent تحلیل روند سالخوردگی جمعیت در کشورهای شبه قاره هند 281 298 8595 10.22111/jsr.2024.47248.2392 FA میرنجف موسوی استاد گروه جغرافیا، دانشگاه ارومیه، ارومیه، ایران. نیما بایرام‌زاده دانشجوی دکتری برنامه‌ریزی آمایش سرزمین، گروه جغرافیا، دانشگاه ارومیه، ارومیه، ایران.. Journal Article 2023 11 20 Abstract The main goal of this research is to analyze the aging trends of the population in the countries of the Indian subcontinent. the present research method is applied in terms of purpose and descriptive-analytical in terms of nature. The primary data of this research was collected from the demographic data section of the World Bank, by year (from 1960 to 2022) and by countries in the Indian subcontinent (Bangladesh, Bhutan, India, Maldives, Myanmar, Nepal, Pakistan, and Sri Lanka). EXCEL, GIS, and Stata software were used to analyze the collected data. data analysis in this research has been used quantitatively and through statistical methods such as the aging index formula, Kaplan-Meier survival estimates, Nelson-Aalen cumulative hazard estimates, and Cox proportional hazard model. The results of this research show that based on population indicators in the Indian subcontinent, the fertility rate, birth rate, and death rate have been on a downward trend and the life expectancy index has been on an upward trend; This shows that over time, the amount of the young population in this subcontinent will decrease and the amount of the elderly population will increase, so that Sri Lanka has now entered the structure of the elderly population in this subcontinent, and the countries of Bangladesh, Bhutan, India, Maldives, Myanmar and Nepal have entered the middle-aged population structure. 1. Introduction Population is a phenomenon that has always been changing and this change has been constantly flowing in space and time. Population is considered as one of the basic elements in economic, social and cultural programs. Therefore, knowledge of the population situation and knowledge of its structure, dimensions and spatial extent are considered special issues in decision-making and planning (Mousavi et al., 2017: 66). In this regard, the aging of the population and the increase in the share of elderly people in the population of each country is considered one of the most important social developments of the 21st century, and its effects can be seen on almost all sectors of society (Safarkhanlou and Rezaei Ghahrodi, 2016: 8), therefore, focusing on the aging of the population And factors affecting the aging of the population are among the issues of concern to policy makers and planners in every country. In this regard, in countries with an aging population, the health of the elderly is one of the major issues that those countries are facing and they need careful planning and policies in this field. Without a plan for any country in terms of its demographic situation and structure, especially the elderly class, it will create many problems for the country in question. These problems will not only affect the lives of elderly people (mental, psychological, physical, social, etc.) (Farji Sobqbar et al., 2018: 266). Therefore, it is very important to examine the population structure of a country, and in this regard, the main research question under the title "Has the Indian subcontinent reached a middle-aged population structure?" It has been compiled to examine the situation of the Indian subcontinent's demographic structure, as well as the situation of the countries of this subcontinent. The aging of the population as an important demographic consequence, which occurs as a result of the increase in life expectancy and the decrease in mortality, fertility and fertility rate, creates a major impact on the long-term policy process of a country. In this regard, the main goal of this research is to analyze the trend of population aging. In the countries of the Indian subcontinent, by examining the time trend from 1960 to 2022, the amount of changes in the population structure of this subcontinent based on the indicators of total fertility rate, life expectancy, birth rate and death rate separately for 8 countries Bangladesh, Bhutan, India, Maldives, Myanmar, Nepal evaluate Pakistan and Sri Lanka. 1.1. Research Methodology The present research method is applied in terms of purpose and descriptive-analytical in terms of nature. The primary data of this research has been collected from the population data department of the World Bank, which is under the supervision of the United Nations, in this regard, the research data including population, area, percentage of population over 65 years old, percentage of population under 14 years old, total fertility rate, expected Life is the birth rate and death rate, compiled by year (from 1960 to 2022) and by country within the Indian subcontinent, which includes Bangladesh, Bhutan, India, Maldives, Myanmar, Nepal, Pakistan, and Sri Lanka. EXCEL, GIS and Stata software were used to analyze the collected data. Analyzing the data in this research quantitatively and through statistical methods such as the aging index (Mousavi et al., 1400: 9) to evaluate the aging status of countries, the Kaplan-Meier estimator (to check the probability of surviving old age) and Nelsen Allen (for the probability of old age occurrence) and The Cox proportional hazard model (to examine the effect of total fertility rate and life expectancy on population aging) has been used. 2. Discussion The results of this research show that based on the demographic indicators in the Indian subcontinent that were examined from 1960 to 2020, the fertility rate is on a downward trend, the life expectancy index is on an upward trend, the birth rate index is on a downward trend and finally the death rate index is also has had a downward trend; This issue indicates that over time, the amount of young population in this subcontinent will be accompanied by a downward trend, which can have a direct impact on the economic growth and the young workforce in this geographical area, and quickly the amount of young population in It will reduce economic activities. By comparing the results of this research with previous researches, it can be acknowledged that the issue of aging is important both economically and in terms of the labor force (Zolkefly et al., 2023- Liang et al., 2023- Gillard, 2023) and the member countries of the subcontinent mostly have The force of the population is young people who migrate to work in elderly countries (Mousavi et al., 2016), in this regard, the accelerated aging process in Iran (Mousavi et al., 2014) and the change in its population structure (Meimandi et al., 2015) and on the other hand Considering the proximity of the subcontinent to Iran, there is a possibility that their young workforce will be pushed towards Iran, so in this sense, the planners in the country should adopt necessary policies. 3. Conclusion According to the investigation of the developments in the field of demographic indicators in the Indian subcontinent, the current situation of this subcontinent is moving towards middle age and then towards old age in the coming years, so effective planning and policy making in order to meet the basic needs of this segment of the society It is necessary; Also, on the other hand, due to the aging of the workforce due to the increase in the aging of the population, it will reduce the amount of young labor and also cause the need for young labor to take care of the elderly population, which will require the adoption of population growth policies, especially in the first stage in It is in Sri Lanka and then in Bangladesh, Bhutan, India, Maldives, Myanmar and Nepal. It is important that the aging of the population will also create a need to provide health services, which should be considered by managers and urban planners, especially in Sri Lanka. 4. References Abdul Karim, Z., Mohd Nuruddin, N. A., Abdul Karim, B., Mohamad, M., & Ishak, I. (2023). The Impact of Population Ageing and Fertility Rate on Economic Growth: New Evidence Using Dynamic Heterogeneous Panel. Baudelle, G. and Olivier, D. (2006) Changement Global, Mondialisation et Modèle De Transition Démographique: Réflexion sur une exception fran?aise parmi les pays développés. Historiens et Géographes, 98, 177-204. (In French) Bloom, D., Canning, D., & Fink, G. (2010). Implications of population ageing for economic growth. Oxford Review of Economic Policy, 26(4), 583–612. Bloom, D., Canning, D., & Sevilla, J. (2003). The Demographic Dividend: A New Perspective on the Economic Consequences of Population Change. RAND Corporation. Chadborn, N. H., Blair, K., Creswick, H., Hughes, N., Dowthwaite, L., Adenekan, O., & Vallejos, E. P. (2019). Citizens’ Juries: When Older Adults Deliberate on the Benefits and Risks of Smart Health and Smart Homes. Healthcare, 7(2). Chesnais, J. C. (1992). The Demographic Transition: Stages, Patterns, and Economic Implications: A Longitudinal Study of Sixty-Seven Countries Covering the Period 1720-1984. Oxford University Press. Enste, P., Naegele, G., & Leve, V. (2008). The Discovery and Development of the Silver Market in Germany. The Silver Market Phenomenon. Springer. Faraji Sabokbar, H., Mahmoodi Chenari, H., Yousefi, A., & Khodadad, M. (2019). Evaluating the Aging Index in Rural Areas of Iran through Knowledge-based Systems. Journal of Rural Research, 10(1), 50-63. Gilleard, C. (2023). More age, less growth? Secular stagnation and societal ageing. International Journal of Sociology and Social Policy, 43(1/2), 1–16. Harper, S., & Leeson, G. (2008). Introducing the Journal of Population Ageing. Population Ageing, 1(1), 1–5. Jamshidi, A., Modiri, M., Mousavi, M. N., & Mohammadi, M. (2021). Explaining the effects of population aging on Iran's national security. National Security, 11(39), 139-160. Kashkouli, A., Akbari, M., & Mohammadi Hamidi, S. (2021). Explaining the relationship between population aging and social development indicators in the countries of the Islamic world. Social Development & Welfare Planning, 12(48), 1-34. Kirk, D. (1996). Demographic Transition Theory. Population Studies, 50(3), 361-387. Klimczuk, A. (2016). Comparative Analysis of National and Regional Models of the Silver Economy in the European Union. International Journal of Ageing and Later Life, 10(2), 31-59. Liang, Y., Mazlan, N. S., Mohamed, A. B., Bani, N. Y. B. M., & Liang, B. (2023). Regional impact of aging population on economic development in China: Evidence from panel threshold regression (PTR). PLoS One, 18(3), e0282913. Mamun, S. A. K., Rahman, M. M., & Khanam, R. (2020). The relation between an ageing population and economic growth in Bangladesh: Evidence from an endogenous growth model. Economic Analysis and Policy, 66, 14–25. Mirzaie, M., Darabi, S. (2017). Population Aging in Iran and Rising Health Care Costs. Salmand: Iranian Journal of Ageing, 12(2), 156-169. Moheby Meymandi, M., Koosheshi, M., & Souri, A. (2023). Population Growth, Changing Age Structure and its Economic Consequences in Iran: Decomposition and Analysis of the Share of Age Groups. Journal of Population Association of Iran, 17(34), 309-346. Moody, H. R., & Sasser, J. R. (2020). Aging: Concepts and controversies. Sage publications. Mousavi, M. N., Akbari, M., & Mohammadi Hamidi, S. (2017). Comparative Comparison of Iran's Human Development Indicators with Sub-Continent Countries of India over the past 35 years using the Vikor Model. Journal of Subcontinent Researches, 9(33), 213-238. Mousavi, M. N., Bahrami Jaf, S., Alizadeh, F., & Shahbazi, M. (2018). The Study of the Process of Population Policy-Making in the Area of Border Regions of Kermanshah Province (1986 to 2016). Border Science and Techniques, 7(3), 65-90. Myrskylä, M., Kohler, H.-P., & Billari, F. C. (2009). Advances in development reverse fertility declines. Nature, 460(7256), 741–743. Pauhofova, I., & Dovalova, G. (2015). Potential of silver economy in the european union (Selection Views). European Scientific Journal, 11(10). Safarkhanlou, H., & Rezaei Ghahrodi, Z. (2017). Changes in the elderly population in Iran and the world. Journal of Statistics, 5(3), 8-16. Salvati, L., Carlucci, M., Serra, P., & Zambon, I. (2019). Demographic Transitions and Socioeconomic Development in Italy, 1862–2009: A Brief Overview. Sustainability, 11(1), 242. Sharpe, A. (2011). Is Ageing a Drag on Productivity Growth? A Review Article on Ageing, Health and Productivity: The Economics of Increased Life Expectancy. International Productivity Monitor, 21, 82–94. https://ideas.repec.org/a/sls/ipmsls/v21y20115.html Talcott, P. (2013). The Social System. Routledge. Torabi, F., & Farash Khialo, N. (2021). Investigating and comparing the trend of declining fertility in Asian countries based on event history analysis. Women's Strategic Studies, 23(90), 7-37. Weisi Nab, F., & Babaei Aghdam, F. (2014). The Comparative study of Human Development Index situation in the subcontinent countries. Journal of Subcontinent Researches, 5(17), 153-170. هدف اصلی این پژوهش تحلیل روند سالخوردگی جمعیت در کشورهای شبه‌قارۀ هند است. روش پژوهش حاضر به لحاظ هدف کاربردی و به لحاظ نوع ماهیت توصیفی-تحلیلی است. داده‌های اولیۀ این پژوهش از بخش داده‌های جمعیتی بانک جهانی و به تفکیک سال (از سال 1960 تا 2022) و به تفکیک کشورهای درون شبه‌قارۀ هند (بنگلادش، بوتان، هند، مالدیو، میانمار، نپال، پاکستان و سری‌لانکا) گردآوری شده است. جهت تجزیه‌وتحلیل داده‌های گردآوری‌شده، از نرم‌افزارهای Excel، GIS و Stata استفاده شده است. تجزیه‌وتحلیل داده‌ها در این پژوهش به‌صورت کمّی بوده و در آن از روش‌های آماری نظیر فرمول شاخص سالخوردگی، برآوردگر کاپلان-مایر و نلسن-آلن و مدل مخاطرۀ متناسب کاکس استفاده شده است. نتایج این پژوهش نشانگر آن است که براساس شاخص‌های جمعیتی در شبه‌قارۀ هند، نرخ باروری، نرخ موالید و نرخ مرگ‌ومیر، روندی نزولی داشته و شاخص امید به زندگی، روندی صعودی داشته است. این موضوع آشکار می‌سازد که به مرور زمان میزان جمعیت جوان در این شبه‌قاره کاهش، و میزان جمعیت سالخورده، افزایش خواهد یافت؛ چنان‌که هم‌اکنون کشور سری‌لانکا در این شبه‌قاره وارد ساختار جمعیتی سالخورده شده و کشورهای بنگلادش، بوتان، هند، مالدیو، میانمار و نپال، وارد ساختار جمعیتی میان‌سال شده‌اند.

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دانشگاه سیستان و بلوچستان مطالعات شبه قاره 2008-5710 17 49 2025 09 23 oral virtue from the point of view of Maulvi and Iqbal Lahori فضیلت اخلاقی از دیدگاه مولوی و اقبال لاهوری 299 314 8171 10.22111/jsr.2024.47404.2401 FA حمیرا هوتی دانشجوی کارشناسی ارشد رشته فلسفه و کلام اسلامی دانشگاه سیستان و بلوچستان، زاهدان، ایران. ابراهیم نوری دانشیار گروه معارف اسلامی، دانشگاه سیستان و بلوچستان، زاهدان، ایران(نویسنده مسئول) Journal Article 2023 12 08 Abstract A large part of the educational literature of the Persian language consists of moral teachings, by expressing moral virtues and vices that calls people to abandon vices and acquire virtues for the purpose of self-improvement. The purpose of this research is to compare the moral thought of Maulvi and Iqbal Lahori in the issue of moral virtue and its descriptive-analytical method. The result of the research shows that Maulavi considers man as a strange being in the material world, which is far from his original. The way to reach God is to adhere to Sharia and mystical teachings, abandon vices and practice moral virtues in order to reach the position of death. As a disciple of Maulvi, Iqbal has his moral characteristics in mind, but he does not accept the status of death and considers the reformation of the individual as a prelude to the reformation of the society. In addition, Maulawi considers letting go of vices before practicing virtues and prefers the side of religion in the criterion of virtue. But Iqbal emphasizes virtues and relies more on reason. The findings of the research show that while considering moral teachings to be natural, they consider moral flourishing to depend on education, and mystical ethics is emphasized by both. 1. Introduction Morality is an innate human thing, and concepts such as morality, good and bad, moral should and should not, moral absolute or relativity, etc. are among the first human intellectual issues that are expressed in various formats such as prose, poetry, stories and anecdotes. . The question of what action is proper and what is improper has occupied the minds of ethics and philosophy scholars throughout history. Molvi and Iqbal Lahori are two famous Muslim thinkers who pay special attention to ethics and human beings. From Maulvi's point of view, ethics is the beginning of mysticism, in order to ascend towards the supreme origin, a person must first purify his existence from bad qualities, and make good qualities his queen, and then prepare for the spiritual journey. From Maulana's point of view, in doing any conscious and voluntary action, a human being seeks a missing thing, and action is not taken, except to achieve that thing. This rule is also true about moral actions, and Rumi not only describes the actions, their different results, but also in his recommendations to do the right action and avoid the wrong, he made the audience aware of the different results of these actions. It encourages him. (Qana'i Khozaei, 1390: 192) From his point of view, following the Shari'ah and steadfast commitment to good moral qualities is a necessary condition for entering the stage of spiritual progress and reaching spiritual authorities. Iqbal's poems contain deep and broad meanings and moral and educational points taken from the teachings of Islam, which is a kind of educational literature. The meaning of educational literature is "the literature that sees human happiness in the improvement of his moral character and directs his effort to the cultivation of spiritual powers and moral education of man. Admonitions, ascetic teachings and morals are the colorful types of Persian didactic literature. (Mushraf, 1389: 9). Iqbal is hard on the thought of informing Muslims and liberating them from the slavery of colonialism. The purpose of this research is to extract and analyze moral virtue from the point of view of Maulvi and Iqbal Lahori and to express the similarities and differences between the two points of view and it aims to answer these questions: 1- What is a creative virtue from the point of view of Molavi and Iqbal Lahori? 2-What are the points of commonality and difference between Maulvi's and Iqbal Lahori's views on the issue of moral virtue? 1.1. Research Methodology This research is based on descriptive-analytical method and library studies and analyzes the intellectual foundations and content analysis of Maulavi and Iqbal's thoughts on the issue in question, as well as the definition of moral virtue, its importance and necessity, then comparison and evaluation of virtues. It deals with ethics and extracting the differences and similarities of two points of view. 2. Discussion Maulvi and Iqbal Lahori did not deal with moral issues in the style of ethical scientists, but they paid special attention to moral issues in their poems. Part of what they share in moral principles is due to their being influenced by religious teachings, and their difference is due to the difference in their intellectual methods and foundations. They are mystics from Mashreb "existential unity" who strive for a certain moral system in their mystical way. Morality is especially important in their behavioral structure; Both of them pay attention to the essence and spirit of religion and ethics - not its appearances - and God is the focus of their attention. After God, the most important pillar of Maulavi and Iqbal's thought is man. Both of them want to take people through scary narrows and dangerous passes and reach the amazing horizons of humanity. According to Quranic teachings, Maulvi considers human to have inherent dignity and the highest creation. (Molvi, 1386: 880) Iqbal, inspired by the verses of the Qur'an and following Maulvi, considers man to be the bearer of God's good names and the head of God Almighty. (Iqbal Lahori, 2018: 28) Molana and Iqbal have a unified approach to education and ethics, that is, on the one hand, idealistic and realistic moral models are presented as the ideal of man, and on the other hand, in the light of education, it will have individual, political, and social reflections. According to Rumi and Iqbal, moral virtue exists in conscious and voluntary action, not instinctive, unconscious and involuntary action. They consider human actions to be objective and the goal of moral actions is to reach perfection or the missing thing. It seems that according to the terms of moral philosophy, Molavi's moral view is eschatological. Rumi's eschatological view does not originally focus on the external and worldly consequences of actions, but rather on the inner impact and spiritual evolution of man. His intended goal is the cultivation and exaltation of the soul, which is achieved in the light of virtues. The generalities of Iqbal's moral thought are similar to Maulvi to some extent, although it is not possible to determine the boundary between the moral views of Maulana and Iqbal with certainty, but from Iqbal's words, it can be seen that he, like Maulvi, refines and cultivates the soul and cultivates it in the shadow of virtues. According to him, action and virtue are inseparable from each other, virtues are both nurturing of the soul and its manifestations and reflections. 3. Conclusion Maulvi and Iqbal have lived in the atmosphere of Islamic teachings. Therefore, the Holy Quran had a tremendous impact on their thoughts and many aspects of it are reflected in their words, one of these dimensions is the moral aspect. This research shows that Maulvi and Iqbal are concerned about personal and social development by following religion, although they did not discuss and interpret moral issues, including virtue, in the manner of the scholars of ethics and social sciences, but their words are full of moral teachings. In addition to anecdotes and stories, they have brought moral perfections and reforming human relationships, which is the highest degree of virtue, the main axis of moral virtue in their poems is God, man, and human happiness and perfection. Maulvi considers it possible to cultivate the soul and refine the soul by grasping the divine thread, using the teachings of the prophets and the guidance of the divine saints, he does not negate the role of reason in the mentioned path, but it is shaky and uncertain. 4. References Abdul Hakim, Kh. (2010). Mysticism of Mowlavi, translated by Ahmad Mohammadi and Ahmad Miralaei, Tehran: Elm va Farhangi Publications. Aristotle. (2002). Nicomachean Ethics, translated by Abolghasem Pourhosseini, Tehran: University of Tehran Press. Behnamfar, M., Zamani Pour, M. (2012). The Mount ain and Its Symbolic Meanings in Expressing Mystic and Loving Emotions in Mathnawi, Literary Research Journal Ghanaiiye Adab, 19: 33-54. Borman, K. (1996). Plato's Dialogues, translated by Mohammad Hassan Lotfi, Tehran: Tarh-e No. Copleston, F. (2009). A History of Philosophy, translated by Jalal al-Din Mojtabavi, Tehran: Elmi Farhangi Publications and Saroosh Publications. Dehkhoda, A. A. (1962). Loghatnameh (Dehkhoda Dictionary). Tehran: University of Tehran. Estelami, M. (2008). Explanation of Mathnawi, Tehran: Sokhan Ghaeni Khuzani, M. (2011). Ethics in Rumi’s View: Being and Essence. Tehran: Negah-e Mo‘aser. Goharin, S.S. (1997). Explanation of Sufi Terminologies, Tehran: Zavar. Heydari Naraqi, A.M. (2008). Paradise Treasures, Qom: Mehdi Naraqi Publications. Iqbal Lahori, M. (1991). The Collected Works of Rumi by Iqbal Lahori, with an introduction and explanation by Ahmad Saroosh, Tehran: Sanai.. Iqbal Lahori, M. (n.d). The Collected Works in Urdu, Lahore: Elm-o-Irfan Publications. Kant, I. (1990). Groundwork of the Metaphysics of Morals, translated by Hamid Enayat and Ali Ghaisari, Tehran: Kharizmi Publications. Macdonell, A. A. (2004). Vedic Mythology. University Press of the Pacific Mashref, M. (2010). Essays in Iranian Educational Literature, Tehran: Sokhan Publications in collaboration with Shahid Beheshti University Publications. Mowlavi, J. (1975). Mathnawi Ma'navi, edited by Reynold Nicholson, Shiraz: Ma'arif Press. Mowlavi, J. (1992). Masnavi-ye Ma‘navi. Edited by Reynold A. Nicholson. Tehran: Amir Kabir Publishing. Mowlavi, J. (2007). Divan-e Kabir, edited by Tawfiq Sabzavari, Tehran: Anjoman-e Asar va Mafakher Farhangi. Mowlavi, J. (2008). Correspondences and Seven Sessions, introduction by Javad Salmasizadeh, Tehran: Entesharat-e Iqbal. Nikpanah, M., Noori, E. (2020). Solitude in the Depth of the Heart, Iqbal's Most Prominent Recommendation to Mystics, Quarterly Journal of Subcontinental Studies, 27: 147-164. Noori, E., Mehravaran, M. (2022). Levels of Theology in Mowlavi's Mathnawi, Literary Research Journal Ghanaiye Adab, 39: 227-242. Panah, Z., Fooladi, M. (2023). A Reflection on the Concept of Annihilation in the Thoughts of Bidel and Rumi and Its Difference from Annihilation in Indian Mysticism (Buddhist), Quarterly Journal of Subcontinental Studies, 44: 93-110. Rabani Golpayegani, A. (2004). Comparative Discourse (Divine Unity, Attributes and Justice), Qom: Global Center for Islamic Sciences. Rengarajan, T. (2006). Dictionary of Indian Epics. New Delhi: Eastern Book Linkers. Sayyedin, Gh. (2000). Foundations of Individual and Social Education from the Perspective of Iqbal, translated by Mohammad Baqai, Tehran: Barg Publications. Sheikh al-Eslami, S. J. (1984). Foundations of Islamic Theology. Tehran: SAMT. Zamani, K. (2004). Comprehensive Explanation of the Mathnawi Ma'navi, Tehran: Entesharat-e Etela'at. Zarrinkoub, A. (1988). Bahr Dar Koozeh (the Sea in a Jug), Tehran: Scientific Publications. Zarrinkoub, A. (2003). Nardeban-e- Shekasteh (Broken Ladder), Tehran: Sokhan Publications. بخش بزرگی از ادب تعلیمی زبان فارسی مشتمل بر آموزه‌های اخلاقی است که با بیان فضایل و رذایل اخلاقی، انسان را به ترک رذیلت و کسب فضیلت به منظور خودسازی فرا می‌خواند. هدف این پژوهش مقایسۀ اندیشۀ اخلاقی مولوی و اقبال لاهوری در مسئلۀ فضیلت اخلاقی بوده و پژوهش از یک روش توصیفی-تحلیلی بهره برده است. نتیجۀ پژوهش بیانگر آن است که مولوی انسان را موجودی غریب در دنیای مادی می‌‌داند که از اصل خویش دور مانده است. راه رسیدن به معبود، پایبندی به آموزه‌های شرعی و عرفانی، ترک رذایل و عمل به فضایل اخلاقی است تا انسان به مقام فنا نائل آید. اقبال به‌عنوان مرید مولوی، شاخصه‌‌های اخلاقی وی را در ذهن دارد، اما مقام فنا را نمی‌‌پذیرد و اصلاح فرد را مقدمۀ اصلاح جامعه می‌داند. همچنین مولوی ترک رذایل را مقدّم بر عمل به فضایل دانسته و در ملاک فضیلت، جانب دین را ترجیح می‌دهد، اما اقبال بر فضایل تأکید دارد و نسبت به مولانا بر عقل، بیشتر تکیه می‌کند. یافته‌های پژوهش نشان می‌دهد این دو شاعر ضمن فطری‌دانستن آموزه‌های اخلاقی، شکوفایی اخلاقی را در گرو تربیت می‌دانند و اخلاق عرفانی مورد تأکید هردو است.

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