Relevant bibliographies by topics / Indic literature Persian literature Islamic literature

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Indic literature Persian literature Islamic literature'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Indic literature Persian literature Islamic literature"

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Marlow, Louise. "Among Kings and Sages: Greek and Indian Wisdom in an Arabic Mirror for Princes." Arabica 60, no. 1-2 (2013): 1–57. http://dx.doi.org/10.1163/15700585-12341247.

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Abstract The mirror for princes known as the Naṣīḥat al-mulūk of al-Māwardī, probably a tenth-century text, is replete with references to sources identified by the author as “Indian”. A large number of these texts also appear in the so-called Waṣiyyat Arisṭāṭālīs li-l-Iskandar; some examples find parallels in Kalīla wa-Dimna and Bilawhar wa-Būḏāsaf. These coincidences raise several possibilities: first, that the author’s “Indian” source represents a work of Indic background, translated from Sanskrit or another Indian language into Arabic, probably at the time when the Barmakids were sponsoring such translations in significant numbers; secondly, that it was rendered from an Indian language into Middle Persian in the Sasanian period and from that language into Arabic in the early centuries of the Islamic era; thirdly, that the text was composed in a non-Indian language, probably Middle Persian, and acquired a “forged” Indian genealogy in a parallel to the numerous spurious Greek attributions (a category that would subsequently include the pseudo-Aristotelian testament). The article addresses these three possibilities, and, on the basis of textual and contextual considerations, suggests that at the present stage of research, it is the second that seems most likely.
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Asdullah, Dr Sajid. "A Rare Persian Interpretation Tabjil al tanzil of Subcontinent: research study on Manuscript of Surah Al-fatiha." ĪQĀN 1, no. 02 (2019): 1–16. http://dx.doi.org/10.36755/iqan.v1i02.51.

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The intellectual heritage in British–India includes literature of Christian missionaries which focusses missionary perspective and the literature of Muslim missionary in response. In this Case, literature based on polemic method from both sides has become quite important. Specialists of Muslim Christian relations and religious students should be aware of debates of this ere. The criticism on Quran seems quite abundance on social media from opponents and enemies as well as their efforts are quite evident on minds of habitual valiance to precariousness and skepticism. That’s why, the preacher and student of Islamic religion should bring in light the effort being made by Muslim scholars in response to their claims. One of selected flowers in the caravan of Muslim scholars is Abu Mansoor Dehlvi (1902 AD). Tabjil al Tanzil is one of the prominent Quranic Interpretation which focuses on the replies to objections raised against Islam and Quran by Christians in Sub continent. In this paper, author tried to find out this un-published interpretation (as it is supposed) and analyzed its first part containing on surah al fatiha (manuscript). In the result, he finds that polemic method is prevailed. And objections against Islam has been silently condemned.
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Preckel, Claudia. "Cinnabar, Calomel and the Art of kushtasāzī: Mercurial Preparations in Unani Medicine." Asiatische Studien - Études Asiatiques 69, no. 4 (2015): 901–32. http://dx.doi.org/10.1515/asia-2015-1042.

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Abstract This paper examines the role of mercury in “Graeco-Islamic” medicine, which is referred to as Ṭibb-e yūnānī or unani medicine in South Asia. Having its origin in Ancient Greece, unani medicine spread to the Arabic countries and from the fifteenth century onwards to India. With its main roots in the Greek and Latin sources, the most influential works of ‘ilm al-adviya (pharmacology) were translated into Arabic, Persian and Urdu. Mercury (Arabic: zībaq; Persian: sīmāb; Urdu: sīmāb and pāra) played an important role in all Indian traditions of medicine, and had a prominent place in unani medicine. This paper highlights the historical use of mercury in Indian, Persian and Urdu medical literature, the discourses on its efficacy and some of the important mercurial preparations presented in a selection of unani works. Further, the use of mercury as a single and compound drug and its role in the treatment of different diseases will be analysed.
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Isakhanli, Hamlet. "Alchemy in Eastern Literature." Khazar Journal of Humanities and Social Sciences 23, no. 1 (2020): 22–47. http://dx.doi.org/10.5782/2223-2621.2020.23.1.22.

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Alchemy, developing in Ancient Egypt and its environs, was formed during the Islamic age as the branch of science and technology. The transmutation of base metals into noble metals and attempts to achieve immortality or rejuvenation by elixir or philosopher`s stone have been expansively reflected in Eastern literature and folklore. This research discusses the endeavors of great rulers of the ancient East, alchemists of the pre-Islamic and, especially, Islamic periods, and prominent writers of the Islamic Golden Age and contemporary period who wrote various treatises devoted or related to alchemy and alchemists. Discussions here include the great Sumerian epic “Gilgamesh” and the legend of Alexander the Great’s attempt to gain immortality, as well as the story of alchemist Mary of Copt. The last two are related in a poem by Nizami, prominent representative of the twelfth century Azerbaijani literary school that wrote in Persian. Distinct images of alchemy were rendered in his poems, moreover, he created multi-faceted alchemical metaphors to describe transformations within humanity. Khagani Shirvani, Nizami’s contemporary, and nineteenth century Azerbaijani thinker Mirza Akhundov, also addressed the topic of alchemy, as well as religious mysticism in Islam and alchemy. Alchemical episodes in the works of great figures of Eastern Sufi literature like Al-Ghazali, Suhrawardy, Ibn Arabi and Rumi have been scrutinized.
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Pellò, Stefano. "The Portrait and Its Doubles: Nāṣir ʿAlī Sirhindī, Mīrzā Bīdil and the Comparative Semiotics of Portraiture in Late Seventeenth-Century Indo-Persian Literature". Eurasian Studies 15, № 1 (2017): 1–35. http://dx.doi.org/10.1163/24685623-12340025.

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Abstract This paper focuses on two late 17th century Indo-Persian stories dealing with “living” portraits: a couplet-poem by Nāṣir ʿAlī Sirhindī and a chapter of Mīrzā ‘Abd al-Qādir Bīdil’s autobiography. I investigate these narratives looking at the creative interactions between the codified models for talking about portraits as they are provided in the pre-Mughal Persian literary tradition, and the “newness” of 17th-century Indo-Persian intellectual space, in a cosmopolitan perspective. Accordingly, I explore how the literary dymension reacted to the notion of the visual reproduction in an epoch of social hyper-exposure of portrait painting, and how the conceptual atmosphere regarding visuality interacted with it. In this perspective, my reading will emphasize the expediency of a comparative approach looking, at least preliminarily, at the complex interactions with the Indic textual domain as well as the overlappings with the Latinate one.
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Shahbaz, Pegah. "Indo-Persian narrative literature: Cultural translation and rewriting of Indian stories in Persianate South Asia." Asiatische Studien - Études Asiatiques 74, no. 2 (2020): 387–412. http://dx.doi.org/10.1515/asia-2020-0030.

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Abstract The present article aims to study the translation and rewriting process of Indian narratives in Persian during the Delhi Sultanate (1206–1526) and the Mughal period (1526–1858), and to examine their cultural adaptations and strategies of adjustment to the Muslim recipient culture involving a reciprocal exchange of literary and cultural elements and religious interpretations. In the first stage, the features of Indo-Persian narrative tradition are briefly introduced with regards to structure and integral themes and in the second, the acculturation of Indian elements will be analysed according to Islamic principles and mystical thoughts in a selection of literary texts produced by Muslim Persian scholars. The article will focus on the representations of gender in stories and the perception of justice in the Perso-Islamic context to see, in particular, how narratives carried across Indian rituals and women’s codes of conduct to the Muslim readership; in other words, we try to shed light on how the alienated Indian became domesticated in the Persian-Muslim world of thought.
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Otsuka, Osamu. "The Hazaraspid Dynasty’s Legendary Kayanid Ancestry: the Flowering of Persian Literature under the Patronage of Local Rulers in the Late Il-khanid Period." Journal of Persianate Studies 12, no. 2 (2020): 181–205. http://dx.doi.org/10.1163/18747167-12341334.

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Abstract This article discusses the flowering of Persian literature under the patronage of the Hazaraspid Nosrat al-Din, the local ruler of Lorestan in the late Il-khanid period. It is generally accepted that Persian literature evolved dramatically under the patronage of Mongol Il-khanid rulers. However, little research deals with the contribution of local rulers to this evolution. Persian literary works offered to Nosrat al-Din present him as a descendant of the legendary Kayanid kings and celebrate him as an ideal ruler who combined the characteristics of a Persian and an Islamic ruler. While accepting the suzerainty of the Il-khanids, Nosrat al-Din justified his power by emphasizing his identity as a Persian ruler by patronizing such cultural activities. This study presents a case where the growing awareness of a local ruler as a legitimate Persian ruler under Mongol domination contributed to the evolution of Persian literature at the time.
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Weinreich, Matthias. "Giving Sense to it All: The Cosmological Myth in Pahlavi Literature." Iran and the Caucasus 20, no. 1 (2016): 25–61. http://dx.doi.org/10.1163/1573384x-20160103.

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The article provides a literary analysis of three Middle Persian tales: the Story of Jōišt ī Friyān, the Memorial of Zarēr, and the Explanation of Chess and the Invention of Backgammon. Similar to most works of Zoroastrian narrative literature, composed in the late Sasanian and early Islamic era, they are based on oral traditions and contain numerous references to personalities and events also familiar from other Iranian sources. But, different from comparable stories belonging to the same context and time, they are thematically closely interwoven with the Zoroastrian cosmological myth. The reason for this striking intertextual connection is sought in their authors’ intent to provide didactic narratives for religious instruction to an audience hoping for eschatological deliverance from social oppression and spiritual evil.
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Amir-Moezzi, Mohammad Ali, Richard G. Hovannisian, and Georges Sabagh. "The Persian Presence in the Islamic World." Studia Islamica, no. 91 (2000): 199. http://dx.doi.org/10.2307/1596274.

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Ebrahimi, Ma'soumeh. "Buhaira, the Lake of Demons." Iran and the Caucasus 16, no. 1 (2012): 97–104. http://dx.doi.org/10.1163/160984912x13309560274136.

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AbstractThe paper is a brief presentation of the Buhaira (lit. "a small lake"), a 17th century Persian treatise, containing inter alia ample information on various demons, jinns, monsters and imaginary beings (their forms, habits, dwellings and functions), culled from Near Eastern (mostly Islamic) folk traditions and written sources. It is a typical, but less-known, sample of the Persian wondergraphical literature compiled by Mir Mahmūd Fozūnī Astar-ābādī, known as Mollā Fozūnī.
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Dissertations / Theses on the topic "Indic literature Persian literature Islamic literature"

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Sheffield, Daniel. "In the Path of the Prophet: Medieval and Early Modern Narratives of the Life of Zarathustra in Islamic Iran and Western India." Thesis, Harvard University, 2012. http://dissertations.umi.com/gsas.harvard:10409.

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In the Path of the Prophet: Medieval and Early Modern Narratives of the Life of Zarathustra in Islamic Iran and Western India is a historical study of the discursive practices by which Zoroastrians struggled to define their communal identity through constructions of the central figure of their religion. I argue that Zoroastrians adopted cosmopolitan religious vocabularies from the Islamicate and Sanskritic literary traditions for a world in which they were no longer a dominant political force. Contrary to much scholarship, which characterizes medieval Zoroastrian thought as stagnant, I contend that literary production in this period reveals extraordinary intellectual engagement among Zoroastrians endeavoring to make meaning of their ancient religious traditions in a rapidly changing world. The essays of my dissertation focus on four moments in Zoroastrian intellectual history. I begin with an analysis of the thirteenth century Persian Zarātushtnāma (The Book of Zarathustra), examining interactions between Zoroastrian theology and prophetology and contemporary Islamic thought, focusing on the role that miracles played in medieval Zoroastrian conceptions of prophethood. In my next essay, I explore questions of identity, orthodoxy and heterodoxy by investigating a group of Zoroastrian mystics who migrated from Safavid Persia to Mughal India around the seventeenth century. Influenced by the Illuminationist school of Islamic philosophy, they left behind a body of texts which blur religious boundaries. In my third essay, I examine the earliest literary compositions in the Gujarati language about the life of Zarathustra, employing theoretical discussions of literary cosmopolitanism and vernacularization to trace how Zoroastrian stories were reimagined by Indian Zoroastrians (Parsis) to fit Indo-Persian and Sanskritic discursive conventions. Finally, I look at the ways in which Zoroastrian prophetology was transformed through the experience of colonial modernity, focusing especially on the role of the printing press and the creation of a literate public sphere. I argue that the formation of a Parsi colonial consciousness was an experience of loss and recovery, in which traditional Persianate forms of knowledge were replaced by newly introduced sciences of philology, ethnology, and archaeology, fundamentally reshaping the Parsi conception of their religion and religious boundaries.<br>Near Eastern Languages and Civilizations
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AHMAD, RAZI. "NATIONAL SELF AND NARRATIVE OF IDENTITY: CONSTRUCTION OF NATIONALISM IN MODERN PERSIAN LITERATURE AND FILM." Diss., The University of Arizona, 2011. http://hdl.handle.net/10150/201496.

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This dissertation looks at the dialectical relationship between Persian literary works representing or alluding to the pre-Islamic legacy and the political conditions of Iran. Through discursive analyses, it shows that these works in new political conditions change the orientation and main thrust of their message, and use or allude to the same pre-Islamic legacy for promoting modernization, criticizing official policies or showing resistance to the ruling establishment. The main thrust of their arguments also subtly indicates the country's future intellectual and political orientation.A transition from the traditional to modern use of antiquity took place during the second half of the nineteenth century, mainly as a result of increased interaction with Europe. Until the fall of the Qajarids, the Persian intellectuals and writers such as Akhundzadah, Dihkhuda used pre-Islamic legacy to support their arguments for modernization. Later, the despotic Pahlavi rulers (1925-79) sought to modernize the country but stifled the democratic evolution of polity and employed the pre-Islamic Persian heritage to strengthen monarchy. Hence, the Persian fiction writers such as Hidayat, Shahani, Danishwar dissociated themselves from official nationalism and used pre-Islamic heritage in non-glorifying ways to criticize the official policies.After the Islamic Revolution in 1979, the new rulers reversed the Pahlavi official policy of glorifying the pre-Islamic Iran, and projected Shi'i Islam as the central element of Iranian identity. In their efforts to create Islamic subjects, they deprived people many of their civil and political rights. In the new political environment, the fiction writers such as Danishwar, Sadiqi and Arian showed remarkable interest in using pre-Islamic mythological and historical references, themes and events in their writings. Such literary production functioned as a literary resistance to the policies of the Islamist rulers.To substantiate the findings about the use of pre-Islamic legacy in modern Persian literature, the dissertation also examined the representation of Iranian antiquity in Persian films. The dissertation showed that the political representation of pre-Islamic heritage in Persian literature finds a parallel, though less pronounced, in Persian films too.
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Shams-Esmaeili, Fatemeh. "Official voices of a revolution : a social history of Islamic republican poetry." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:b6f2561b-fd26-4064-88b8-f365d7abf2e4.

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This thesis is primarily concerned with the literary aspects of the Islamic Republic of Iran. Its immediate focus rests on the evolution of the Islamic republican poetic trend, encompassing both the disillusioned and conformist voices that rose to prominence in the course of the 1979 Revolution and their on-going engagement with the ruling political power. In this vein, this thesis investigates the various cultural policies of the state, as well as select political transformations of the past three decades, all of which played a pivotal role in this literary evolution. The thesis shows how the official poets that emerged during the 1979 Revolution, and which proved significantly active throughout the immediate history subsequent to that event (war with Iraq, the death of Ayatollah Khomeini and the rise and fall of the reform movement), evolved over time and thereby either received political support for their commitment to the state ideology or became gradually excluded from official cultural institutions. Finally, this thesis reviews the manner in which state strategies have shaped an institutionalised form of poetry that is monitored and reinforced by the Supreme Leader of the Islamic Republic and official cultural authorities. It demonstrates how an innate linking of the project of Islamic republican literature to underlying ideologically defined notions such as 'religious verse', 'legitimate poetry' and 'commitment' was and continues to be an intrinsic part of the literary foundations of the ideological apparatus of the Islamic Republic.
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Jackson, Cailah. "Patrons and artists at the crossroads : the Islamic arts of the book in the lands of Rūm, 1270s-1370s." Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:2d687f25-fb80-4470-b259-72714ba24386.

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This dissertation is the first book-length study to analyse the production and patronage of Islamic illuminated manuscripts in late medieval RÅ«m in their fullest cultural contexts and in relation to the arts of the book of neighbouring regions. Although research concerning the artistic landscapes of late medieval Rūm has made significant progress in recent years, the development of the arts of the book and the nature of their patronage and production has yet to be fully addressed. The topic also remains relatively neglected in the wider field of Islamic art history. This thesis considers the arts of the book and the part they played in artistic life within contemporary scholarly frameworks that emphasise inclusivity, diversity and fluidity. Such frameworks acknowledge the period's ethnic and religious pluralism, the extent of cross-cultural exchange, the region's complex political situation after the breakdown in Seljuk rule, and the itinerancy of scholars, Sufis and craftsmen. Analyses are based on the codicological examination of sixteen illuminated Persian and Arabic manuscripts, none of which have been published in depth. In order to appropriately assess the material and to partially redress scholarly emphases on the constituent arts of the book (calligraphy, illumination, illustration and binding), the manuscripts are considered as whole objects. The manuscripts' ample inscriptions also help to form a clearer picture of contemporary artistic life. Evidence from further illuminated and non-illuminated manuscripts and other textual and material primary sources is also examined. Based on this evidence, this dissertation demonstrates that Rūm's towns had active cultural scenes despite the frequent outbreak of hostilities and the absence of an effective centralised government. The lavishness of some manuscripts from this period also challenges the often-assumed connection between dynastic patronage and sophisticated artistic production. Furthermore, the identities and affiliations of those involved in the production and patronage of illuminated manuscripts reinforces the impression of an ethnically and religiously diverse environment and highlights the role that local amīrs and Sufi dervishes in particular had in the creation of such material.
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Allegranzi, Viola. "Les inscriptions persanes de Ghazni, Afghanistan. Nouvelles sources pour l’étude de l’histoire culturelle et de la tradition épigraphique ghaznavides (Ve-VIe/XIe-XIIe siècles)." Thesis, Sorbonne Paris Cité, 2017. http://www.theses.fr/2017USPCA094/document.

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Les inscriptions persanes de Ghazni constituent des témoignages artistiques ainsi que des sources primaires originales sur l’histoire culturelle des Ghaznavides (366-582/977-1186). Leur étude nous informe sur l’apport de cette dynastie à l’affirmation du persan moderne comme langue épigraphique « nouvelle » complémentaire à l’arabe, et sur les spécificités de cette réalisation. Le corpus examiné réunit 228 fragments d’inscriptions poétiques en persan, dont 113 inédits. Ces textes sont sculptés sur des plaques en marbre relevées par la Mission Archéologique Italienne en Afghanistan dans les années 1950-1960 et provenant pour la plupart d’un palais royal fouillé à Ghazni. Forte d’une approche interdisciplinaire, nous poursuivons deux objectifs principaux : le premier est d’offrir une analyse exhaustive de ce corpus épigraphique, qui fasse ressortir toute information historique dont il est porteur. Le second vise à la mise en contexte des inscriptions et se traduit par une étude comparative des sources épigraphiques et littéraires produites à Ghazni et dans l’ensemble du monde iranien aux Ve/XIe et VIe/XIIe siècles. La diffusion de l’épigraphie persane dans la capitale ghaznavide est confirmée par certains documents inédits externes à notre corpus principal, qui posent des jalons pour une chronologie de cette pratique à l’échelle locale et régionale. Nous constatons en outre le rôle central joué par la poésie persane dans la tradition épigraphique des Ghaznavides, qui emprunte le vocabulaire des panégyristes pour célébrer l’idéologie royale et les valeurs de l’Islam. Cet usage trouve des échos dans les autres régions de l’Iran pré-mongol et donne une voix à la politique culturelle des dynasties musulmanes orientales<br>Persian inscriptions from Ghazni may be regarded as both artistic testimonies and original primary sources for the cultural history of the Ghaznavid dynasty (366-582/977-1186). They provide evidence of the Ghaznavid contribution to the rise of New Persian as an epigraphic language complementary to Arabic, and of the distinctive features of its use. Our study focuses on a corpus composed of 228 fragments of Persian poetic inscriptions, 113 of which have remained unpublished until now. These texts, carved onto marble dado panels, were mostly retrieved from a royal palace in Ghazni and recorded by the Italian Archaeological Mission in Afghanistan in the 1950s and 1960s. Through an interdisciplinary approach, we pursue two main goals: firstly, to offer a comprehensive analysis of this epigraphic corpus in order to bring to light any historical data it may disclose. Secondly, to place the Persian inscriptions in context by means of a comparative study of epigraphic and literary sources produced in Ghazni and in the Persianate world between the 5th/11th and the 6th/12th centuries. The spread of Persian epigraphy in the Ghaznavid capital city is confirmed by a set of documents that falls beyond our main corpus and until now has remained unknown. This new evidence provides chronological benchmarks for the use of Persian epigraphy at local and regional levels. We also note the central role played by Persian poetry in the Ghaznavid epigraphic tradition, borrowing the vocabulary of court panegyrists to build up a celebration of royal and Islamic ideals. This particular use finds echoes in other regions of pre-Mongol Iran and gives voice to the cultural policy of Eastern Islamic dynasties
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Bednar, Michael Boris. "Conquest and resistance in context: a historiographical reading of Sanskrit and Persian battle narratives." Thesis, 2007. http://hdl.handle.net/2152/2995.

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Bednar, Michael Boris 1969. "Conquest and resistance in context : a historiographical reading of Sanskrit and Persian battle narratives." 2007. http://hdl.handle.net/2152/13170.

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Karimov, Asadullo. "Islamic education and its role modelling generation [sic] of learners inspired by the poetry of Saʻdi Sherazi". Diss., 2012. http://hdl.handle.net/10500/12068.

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Arabic text<br>One of the most important objectives of the Islamic Code is the reformation of character so that Divine justice may be achieved in human society. Two things are of paramount importance: -Teaching upcoming generations for being receptive to Islamic teachings so as to live a healthy future; and -Developing a healthy society that provides scope for successful survival of its members. Among numerous scholars that have undertaken this noble task is Shaikh Sa'di, the Persian mystical poet. A reading of his Gulistan confirms the didactic nature of his poetry. The history of human culture attests to the eminent position he occupies in refining morality of people regardless of their race or creed, and regardless of the era in which they live. The primary objective of this dissertation is to probe this literature which offers avenues for acquiring a firm sense of justice and felicity.<br>Religious Studies & Arabic<br>M.A. (Arabic)
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Books on the topic "Indic literature Persian literature Islamic literature"

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Rūmī, Jalāl-Dīn. Rending the veil: Literal and poetic translations of Rumi. Hohm Press, 1995.

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Gorekar, Niẓāmuddīn Es. Indo-Islamic relations. KnowledgeCity Books, 2002.

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Indo-Islamic relations. KnowledgeCity Books, 2002.

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Kitāb-i nas̲r: Nas̲r-i faṣīḥ-i nivīsandagān-i Islāmī dar qarn-i chahārdahum. Intishārāt-i Farhangyār, 2012.

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Aḥmad, Samīʻī, ред. Farhang-i ās̲ār-i Īrānī - Islāmī: Muʻarrifī-i ās̲ār-i maktūb az rūzgār-i kuhan tā ʻaṣr-i ḥāz̤ir. Surūsh, 2007.

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Choubey, O. B. S. Traces of Indian philosophy in Persian poetry. Idarah-i Adabiyat-i Delli, 1985.

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Dāstānhā-yi Īrānī. Ḥawzah-ʼi Hunarī, Sāzmān-i Tablīghāt-i Islāmī, 1998.

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1947-, Helminski Kabir Edmund, ed. The Rumi collection: An anthology of translations of Mevlâna Jalâluddin Rumi. Threshold Books, 1998.

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Awrāq min daftar al-rūḥ: Majmūʻ buḥūth wa-dirāsāt wa-muḥāḍarāt wa-maqālāt wa-muqaddimāt wa-murājaʻāt kutub wa-ḥiwārāt fī ādāb al-ʻArab wa-al-Inklīz wa-al-Furs wa-thaqāfatihim. Wizārat al-Thaqāfah, 2012.

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Taʼs̲īr-i Qurʼān va ḥadīs̲ dar adabiyāt-i Fārsī. Intishārāt-i Asāṭīr, 1992.

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Book chapters on the topic "Indic literature Persian literature Islamic literature"

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"4. Islamic Literature: Persian." In Near Eastern Culture and Society. Princeton University Press, 2017. http://dx.doi.org/10.1515/9781400886845-006.

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BLOIS, F. DE. "Pre-Islamic Iranian and Indian Influences on Persian Literature." In General Introduction to Persian Literature. I.B.Tauris, 2009. http://dx.doi.org/10.5040/9780755610396.ch-011.

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Luce, Mark David. "Arabic and Islamic Studies Classical Persian Literature." In Handbook of Medieval Studies, edited by Albrecht Classen. De Gruyter, 2010. http://dx.doi.org/10.1515/9783110215588.38.

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Marks, Peter. "Introduction: Beginnings and Endings." In Literature of the 1990s. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474411592.003.0001.

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Assassination is a hyperbolic way of describing the toppling of political leaders in a parliamentary democracy. Perversely, through the 1990s, the person in Britain most vulnerable to actual assassination was a writer: Salman Rushdie. His novel The Satanic Verses had been published in 1988 to critical acclaim (winning the Whitbread Best Novel prize) and almost instant attack from sections of the Muslim community in Britain and beyond. The Satanic Verses was banned in India and South Africa, and burned publicly in Bradford in the late 1980s. Some Muslims regarded the book as a slur on Mohammed specifically and on their religion more generally. Because Islam is a global religion, the fury unleashed spread around the Muslim world, culminating in Iran’s Ayatollah Khomeini issuing a fatwah, or formal opinion, in February 1989, calling on devout Muslims to kill Rushdie.
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Pickett, James. "Defamiliarizing the Familiar." In Polymaths of Islam. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501750243.003.0001.

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This chapter offers a conceptual discussion of Islam in Turko-Persia, providing a model for thinking about the ecologies of elite culture before the nation. The invention of tradition is a well-established concept, as is the notion that many national identities are of recent provenance. Much of what one might consider timeless or “traditional” was only recently objectified as such within the last century or two. Similarly, numerous studies have established the historical contingency of “secular” culture as separable and distinct from religion. Persian poetry understood as a “cultural” foil to “religious” Arabic texts is burdened by a dichotomy that would not have been appreciated by the original authors. The chapter then explains how Turkic culture related to the Persianate, and how Persian high culture, in turn, related to Islam. Islamic scholars of Bukhara were in different ways representative of a broader constituency of literati whose members were to be also found in western China, Iran, India, and even North Africa. However, because reconceptualizations of culture and religion in the preindustrial era are still in their infancy and often scattered across disparate literatures, the chapter builds on them, combines them, and in some cases critiques or repurposes them.
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Pugh, Martin. "India and the Anglo-Muslim Love Affair." In Britain and Islam. Yale University Press, 2019. http://dx.doi.org/10.12987/yale/9780300234947.003.0004.

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This chapter explains that it was in India that the British became most fond of Muslims, and there that the relationship acquired an element of romance. For all the Victorians' self-confidence in the superiority of their civilisation, when the relationship with India began in the seventeenth century, the British played a distinctly subordinate role. The early modern world was dominated by three great empires: the Ottomans, based in modern Turkey but stretching far beyond it; the Safavids in Persia; and the Mughals in India. Apart from their military might, all three boasted impressive cultural achievements in terms of art, architecture, science, and literature that made them superior to the Europeans of the time. When the British sought to trade with India at the start of the seventeenth century, they found the country under arguably the greatest of the Mughal emperors, Akbar, who ruled from 1556 to 1605.
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"1. An Ostrich Egg for Golius; the John Rylands Library MS Persian 913 and the History of Early Modern Contacts between the Dutch Republic and the Islamic World." In The Joys of Philology: Studies in Ottoman Literature, History and Orientalism (1500-1923). Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463225636-001.

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"3. The Islamic World and the Construction of Early Modern Englishwomen’s Authorship: Lady Mary Wroth, the Tartar-Persian Princess, and the Tartar King." In The Lives of Girls and Women from the Islamic World in Early Modern British Literature and Culture. University of Toronto Press, 2017. http://dx.doi.org/10.3138/9781487512798-007.

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Braginsky, Vladimir. "Representation of the Turkic–Turkish Theme in Traditional Malay Literature, with Special Reference to the Works of the Fourteenth to Mid-Seventeenth Centuries." In From Anatolia to Aceh. British Academy, 2015. http://dx.doi.org/10.5871/bacad/9780197265819.003.0012.

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The Turkic–Turkish theme, a significant phenomenon of traditional Malay literature during its entire Islamic period (the fourteenth to nineteenth centuries), still remains a long-neglected subject in Malay studies. To start filling this gap, this chapter discusses the importance of this theme in Malay literature, offers a chronological–topical grouping of the relevant texts and presents a detailed survey of the earliest group of texts, dated from the late fourteenth to mid-seventeenth centuries. This group includes learned compositions, epic narratives and tales translated from Persian and Arabic, in which either Turkic characters figure or the action takes place in Istanbul. By associating the Turkic–Turkish theme with such issues as Islam, proselytism, holy war, Caliphate, and relations between the ruler and his subjects, these early, often fictitious, pieces of literature laid a foundation for the domination of political topics in the later, more deeply indigenised, groups of texts.
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Jackson, Cailah. "Introduction." In Islamic Manuscripts of Late Medieval Rum, 1270s-1370s. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474451482.003.0001.

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THIS BOOK CONSIDERS a complex artistic medium in a complex historical and geographical setting. It is about illuminated Islamic manuscripts produced in the Lands of Rūm between the 1270s and S1370s – a time of profound political fragmentation and frequent outbreaks of violence. In addition to analysing the manuscripts’ visual and physical characteristics, this study considers their production and patronage circumstances and what these may reveal about the wider contemporary artistic, intellectual and cultural context. Most of the fifteen illuminated manuscripts discussed are religious in nature and include Qur’ans and Sufi texts. However, advice literature and historical chronicles also form part of the corpus. All of the manuscripts are dated or dateable, and all are written in either Arabic or Persian. Most were produced in Konya, the former capital of the Seljuk Sultanate of Rūm, although some were copied in other towns, such as Sivas and İstanos (today known as Korkuteli)....
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