To see the other types of publications on this topic, follow the link: Indic literature Persian literature Islamic literature.
Journal articles on the topic 'Indic literature Persian literature Islamic literature'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Indic literature Persian literature Islamic literature.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
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.
Full textAbstract:
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.
2
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.
Full textAbstract:
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.
3
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.
Full textAbstract:
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.
4
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.
Full textAbstract:
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.
5
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.
Full textAbstract:
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.
6
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.
Full textAbstract:
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.
7
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.
Full textAbstract:
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.
8
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.
Full textAbstract:
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.
9
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.
Full text
10
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.
Full textAbstract:
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.
11
Amirdabbaghian, Amin, and Krishnavanie Shunmugam. "An Inter-semiotic Study of Ideology on the Book Covers of Persian Translations of George Orwell’s Animal Farm." Ilha do Desterro A Journal of English Language, Literatures in English and Cultural Studies 72, no. 2 (2019): 225–44. http://dx.doi.org/10.5007/2175-8026.2019v72n2p225.
Full textAbstract:
All the movements and revolutions in the world’s history have been initiated and reinforced by a systematized structure of standards, opinions and thoughts establishing the foundations of political, social or economic perspectives known as ideology. Ideology plays a vital role when the dimension of translation is added to the argument, for in addition to the author’s ideas and attitudes of the world, the translator’s beliefs and value systems as the medium between two cultures come to bear upon the translated product. In Iran, the 1979 Islamic revolution changed the ideological system from the secular to a markedly religious (Islamic) one and this has increasingly influenced the way in which the cultural products are produced and/or translated. George Orwell’s Animal Farm (1945) is one of the most retranslated novels in both the pre- and post-revolution era in Iran. This article presents a semiotic analysis on the cover page of Orwell’s novel and its Persian translations at both the linguistic and illustration information level based on Serafini and Clausen’s (2012) model of typography as a semiotic resource as well as Kress and Van Leeuwen’s (2006) model of semiotic analysis. The cover pages of two Persian translations of Animal Farm which have been produced in the pre- and post-revolution era that is, by Amirshahi (1969) and Hosseini and Nabi Zadeh (2003) respectively will be compared in relation to the cover page of Orwell’s original novel. The findings reveal some distinct differences in the design of the cover pages which represent a particular set of values, beliefs or ideology.
12
Muhtadi, Dr Hussein. "Manifestations of Persian civilization among the Arabs before Islam from Islamic poetry telescope." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 223, no. 1 (2017): 57–76. http://dx.doi.org/10.36473/ujhss.v223i1.319.
Full textAbstract:
The Arab and Persian peoples since the old Testament neighbors, some of whom have contacted the other is better communication, particularly in the pre-Islamic and pre-Islamic times. The question that comes to mind is: What are the components that saved us pre-Islamic poetry manifestations of Persian civilization among the Arabs before Islam? Is poetry managed to convey the image of Persian culture that were common in the Arabian Peninsula? This article has addresses through poems ignorance manifestations of Persian culture in the lives of the Arabs before Islam. And it is designed to detect a relationship gallop capacity Arabs before Islam. Have we come to that Arabs were not Bmnazl events neighbor sophisticated, they even Aguetpsoa many landmarks his or her own and used it in all walks of life. The importance of this research look like when we did not find any source for the study of Persian civilization and culture of ancient pre-Islam, but rarely. As this study has shown us how civilizational and cultural friction between the Persians and the Arabs, they are extracted from the belly of the history of literature. The pre-Islamic poetry Kdioan Arabs keeping us through history tells us about the relationship between people of the Persian Bjarhm in ignorance. Researcher has adopted in his study on the descriptive approach of this article and will go on the descriptive and analytical.
13
Maleki, Bahman, Abdolhossein Dalimi, Hamidreza Majidiani, Milad Badri, Mohammad Gorgipour, and Ali Khorshidi. "Parasitic Infections of Wild Boars (Sus scrofa) in Iran: A Literature Review." Infectious Disorders - Drug Targets 20, no. 5 (2020): 585–97. http://dx.doi.org/10.2174/1871526519666190716121824.
Full textAbstract:
Background: Swine species are an important source of meat production worldwide, except in Islamic countries where pig breeding and pork consumption are forbidden. Hence, they are often neglected in these regions. A considerable number of wild boars (Sus scrofa) inhabit Iranian territories, particularly in dense forests of north, west and southwest of the country, but our knowledge regarding their parasites is very limited. Objective: The lack of a comprehensive record in this connection encouraged us to review the whole works of literature in the country. Methods: The current review presents all the information about the parasitic diseases of wild boar in Iran extracted from articles available in both Persian and English databases until June 2017. Results: So far, 8 genera of protozoa (Toxoplasma, Balanthidium, Tritrichomonas, Blastocystis, Entamoeba, Iodamoeba, Chilomastix and Sarcocystis) and 20 helminth species, including four cestode species, two trematode species, thirteen nematode species as well as a single species of Acanthocephala have been described in Iranian wild boars. Conclusion: This review sheds light on the veterinary and public health aspects of the parasitic diseases of wild boars in the country and alerts authorities for future preventive measures.
14
Rafaee, Adeleh, and Parisa Shad Qazvini. "A Study on the Interaction of Religious Literature for Children and Adolescents with Illustration in Iran." Asian Social Science 12, no. 4 (2016): 1. http://dx.doi.org/10.5539/ass.v12n4p1.
Full textAbstract:
<p>The formation of the Islamic Revolution in the early sixties and its rise in the fifties has caused major changes and developments in the cultural structures of Iran. These changes emerged in the political - economic and social – cultural areas in the framework of Islamic- revolutionary utopian ideas. In the Pahlavi era, religious literature for children was less considered due to the low attention of the governing regime. Although the forties is considered as the decade of children’s book illustrations but the religious literature for children and its illustration were less considered. With the beginning of the revolutionary activities, some Persian writers decided to make children familiar with spiritual and religious atmospheres by creating works with a focus on Islam. The prevailing hypothesis of this paper is that an interaction was established between religious literature for children and children’s book illustration after the emergence of religious thoughts in children’s stories. Here, the claim is proved that the social needs and the interaction of religious literature with children’s book illustrations led to the emergence of a branch called religious illustration. The methodology of this study is descriptive-analytical. Data collection method is collecting documents and library resources. </p>
15
Abbasi, Sima, and Khulkar Mirzakhmedova. "THE CULTURAL COMMONALITIES OF IRAN AND UZBEKISTAN (From the perspective of the Persian language and literature history)." Journal of Central Asian Social Studies 02, no. 01 (2021): 1–8. http://dx.doi.org/10.37547/jcass/volume02issue01-a1.
Full textAbstract:
Iran and Uzbekistan are both countries with a very old history and are influential countries in the culture and civilization areas in Asia. Although the new political identity of Uzbekistan has not been formed recently since its independence, the historical background of this land and its important and crucial cities and great personalities and thinkers of this country is clear and evident. Uzbekistan, as part of the historical Transoxiana region, has been the ground for many cultural, linguistic, literary, and political events for its neighboring lands. Iran is also an ancient country with wide geographical latitude and longitude that has had a special effect on the cultures of different nations and ethnic groups in different historical eras. The overlap of these two cultures throughout history has led to the emergence of rich and dominant culture, in which the characteristics of Iranian-Islamic culture can be clearly observed. In the present study, cultural commonalities between these two countries were briefly investigated and identified with an emphasis on Persian language and literature as two important cultural origins. The common historical inseparable roots, common cultural and political history, influence on the formation, prevalence, and identification of Persian language and literature along with the similarity of traditions, rituals, and social beliefs are among the main factors in the formation of a close cultural relationship between Iran and Uzbekistan.
16
Alavi, Samad. "Literary Subterfuge and Contemporary Persian Fiction." American Journal of Islam and Society 32, no. 4 (2015): 109–13. http://dx.doi.org/10.35632/ajis.v32i4.1008.
Full textAbstract:
For at least the past several decades, Persian literary scholarship has drawnits conceptual framework largely from the social sciences. Despite severalnoteworthy exceptions, a tendency to read Persian literature for its sociopoliticalcontent still guides the way scholars write about and teach the fieldtoday. Indeed, a brief survey of course syllabi with “Persian literature” in theirtitles would no doubt reveal that instructors (the present writer included) byand large introduce writers and their works based on non-literary socio-historicaldevelopments, either arranging texts chronologically by their years ofproduction or presenting them (still usually chronologically) as reflections ofthe historical events, social movements, and ideological currents that shapedthe societies from which those texts arose.Mehdi Khorrami’s Literary Subterfuge and Contemporary Persian Fiction:Who Writes Iran? challenges this trend, arguing that we do a great disserviceto both individual texts and literary studies as a discipline when weconsider non-literary factors as the primary criteria by which to analyze andschematize literary works. Instead, while acknowledging the importance ofsocial, historical, and ideological contexts, in other words the world outsidethe text, Khorrami’s study of contemporary Persian fiction contends that wemust scrutinize the world inside the texts – their aesthetic, linguistic, and formaldevices and concepts – to develop a comprehensive view of literature’shistorical evolution.The work under review argues that modernist Persian fiction evolves froma counter-discursive to a non-discursive position vis-à-vis official discoursesin Iran, primarily under the Islamic Republic. The author’s conception of discursivityrelates directly to his understanding of the term modernist. The single ...
17
Armani, David, and Louise Gormley. "Persian Love Poetry." American Journal of Islam and Society 25, no. 1 (2008): 136–38. http://dx.doi.org/10.35632/ajis.v25i1.1503.
Full textAbstract:
This little book is a beguiling collection of Persian love poems drawn fromboth classical and modern poetry, but united by the theme of love in its myriadinterpretations. Included are poems that explore the spiritual lovebetween humans and God, the magical love between lovers or spouses, theaffectionate love between family members and between friends, and eventhe patriotic love for one’s homeland. Each poem is accompanied with a preciousPersian chef d’oeuvre from the British Museum and, in particular, numerous illustrations of Persian miniatures. The editors come to this subjectwith vast expertise: Vesta Sarkhosh Curtis is curator of Islamic andIranian coins in the British Museum, and Sheila R. Canby is an assistantkeeper in the British Museum specializing in Islamic Iran. Both have publishedon Persian art, art history, archaeology, and myths, among other topics.Their aim is not to produce a well-researched and exhaustive collectionof Persian love poetry, but rather “to encourage readers to delve further intothe wealth of Persian literature” (p. 5). With its modest aim of capturing theinterest of novice western readers, theirs is a delightful book that charms itsway to success.As explained in the “Introduction,” Iranians and other Persian (Farsi)speakers treasure poetry not only because of the beauty of the poetic languageitself, but also because they derive joy and comfort from the poets’ perspectivetoward the world. The most famous Persian poets often have a mystical(Sufi) viewpoint toward life, whereby passion is a path to reach God and thetruth. Interwoven into the people’s social consciousness, poetry holds arevered place in Persian culture. A single verse from the best-known Persianpoems can capture an idea with elegant brevity. Iranians and other Persian(Farsi) speakers still recite poetry as a succinct and powerful way to expressa point, thought, or emotion. To explain how deeply embedded poetry is inthe Persian psyche, many oft-quoted proverbs draw much of their meaningand message from Persian poetry ...
18
Akasoy, Anna, and Ronit Yoeli-Tlalim. "Along The Musk Routes: Exchanges Between Tibet and The Islamic World." Asian Medicine 3, no. 2 (2007): 217–40. http://dx.doi.org/10.1163/157342008x307857.
Full textAbstract:
From as early as the ninth century onwards, Arabic literature praises the quality of a typical and highly desirable product of Tibet, musk. In Arabic and Persian as well as Tibetan and Hebrew texts musk is discussed in a variety of genres such as geographical, zoological, religious and medical literature as well as in travellers' and merchants' accounts. These sources reveal an active trade route, which existed between Tibet and the Islamic world from the eighth century onwards. After discussing this set of trade roures, the article focuses on a comparison between the medical uses of musk in Arabic and Tibetan medical sources. The great number of similarities between the uses of musk in these two medical traditions suggests that along with the substance, there were also exchanges of knowledge. Hence we propose that following the model of the 'Silk Roads' and its cultural aspects, similar cultural interactions took place along the 'Musk Roures', which linked Tibet and the Islamic world.
19
TALBOT, CYNTHIA. "Anger and Atonement in Mughal India: An alternative account of Akbar's 1578 hunt." Modern Asian Studies 55, no. 5 (2021): 1413–60. http://dx.doi.org/10.1017/s0026749x21000172.
Full textAbstract:
AbstractAnger as an emotion is seldom attributed to Akbar (r. 1556–1605), the most admired of the Mughal emperors. Yet, on one notable day in 1578, he allegedly got so enraged that he almost lost his mind, according to Dalpat Vilas, an obscure chronicle composed in the vernacular. While the aftermath of Akbar's anger was reported in several Persian histories emanating from court circles, the royal rage itself was not. Why and how Dalpat Vilas ascribed anger, not only to the emperor but also to the local king, Raja Ray Singh of Bikaner, is the central issue addressed here. What little we know about the history of anger in precolonial India indicates it was an emotion that kings were advised to avoid, in both Sanskrit and Persian literature. But, from the more subaltern vantage point of Dalpat Vilas, written for a young Rajput warrior in a local dialect, rulers did act angrily and not always justly. This case illustrates the historiographic value of Indic-language texts sponsored by local subordinates of the Mughals, which can provide alternative perspectives on the empire. It also suggests the existence of multiple emotional communities in Mughal India, in which the significance of anger differed.
20
Schamiloglu, Uli. "Reflections on the Islamic Literature of the Golden Horde: On the Occasion of the Publication of the Qalandar-nāme." Golden Horde Review 9, no. 2 (2021): 264–71. http://dx.doi.org/10.22378/2313-6197.2021-9-2.264-271.
Full textAbstract:
This article was presented at a roundtable devoted to a discussion of the Qalandar-nāme. The author, basing himself on the 9 chapters of the monumental Qalandar-nāme published to date with commentary, tries to compare this work with what else is known about Islamic civilization in the Golden Horde in this period. In particular, he examines the account of Ibn Baṭṭūṭa and compares the Persian-language Qalandar-nāme with the Turkic works on the history of the prophets (Qısas ül-änbiya), a Sufi manual (Mucin ül-mürid), two romantic poems (Qutb’s Xusrev u Şirin and Khorezmi’s Muhabbätname), and a handbook of Islam (Nähc ül-färadis). The author finds similarities between the works of Sufi literature and the Qalandar-nāme. He concludes by posing a series of questions for future researchers, including whether this work can also be seen as a response to the Black Death, similar to the Nähc ül-färadis, as the author has argued elsewhere.
21
Kamaladdini, Seied Mohammad Bagher. "The Revolution in the Poetry of Dabiran." International Letters of Social and Humanistic Sciences 26 (April 2014): 119–24. http://dx.doi.org/10.18052/www.scipress.com/ilshs.26.119.
Full textAbstract:
The poetry of the era of the Islamic Revolution developed alongside the Islamic movement of Iran in the closing years of the previous regime, and soon indicated its future direction. Many poets were inspired by the demonstrations and protests of the days of the Revolution to write about achievements of the movement and reflect the new values of the popular movement in their poetry, with their mainly epic, mystic and religious aspects. After the Revolution, these works grew in quantity and reflected the bravery and self-sacrifice of the generation of the Revolution. The traditional and religious emotions of the people opened up a new horizon for Persian poetry and literature and paved the way for the introduction of new subjects, theme and even vocabulary into the language and literature of Iran. The poetry of Gholamreza Dabiran is a characteristic example of the poetry of the Revolution, in which all literary features and rhetorical figures are reflected.
22
Lewisohn, Leonard. "An introduction to the history of modern Persian Sufism, Part I: The Ni'matullāhī order: persecution, revival and schism." Bulletin of the School of Oriental and African Studies 61, no. 3 (1998): 437–64. http://dx.doi.org/10.1017/s0041977x00019285.
Full textAbstract:
Following the political upheavals of 1978, the history and development of Shiite religious thought in modern-day Persia has been the subject of detailed scholarly studies, but the modern development of Sufism—the mystical tradition that lies at the heart of traditional Persian culture, literature and philosophy, which is, from the cultural and literary point of view at least, the most fascinating aspect of the Perso-Islamic religious tradition—remains almost completely uncharted. In contrast to the classical and medieval periods of Persian Sufism which have undergone much scholarly investigation in recent years, the study of the modern period of Iranian tasawwuf, though far better known and documented, has been seriously neglected by scholars.
23
Peterson, Kristian. "Reconstructing Islam." American Journal of Islamic Social Sciences 23, no. 3 (2006): 24–53. http://dx.doi.org/10.35632/ajiss.v23i3.442.
Full textAbstract:
During the sixteenth century when Islam was already established in China, Chinese Muslims began to critically examine their understanding of Islamic knowledge and how to transmit it to future generations. Traditional tutelage based on purely Arabic and Persian sources generally evaded a Muslim population that, for the most part, could no longer read the available rare Islamic texts. The subsequent reconstruction of Islamic knowledge and education emphasized the intersections between the Chinese and the Muslim communities’ cultural and religious heritages. The new specialized educational system, “scripture hall education” (jingtang jiaoyu), utilized Chinese as the language of instruction and incorporated aspects of traditional Chinese literati education in collaboration with newly retrieved Islamic sources from the Muslim heartland. The ensuing standardization and organization of curriculum and pedagogical techniques enabled peripatetic students to replicate this system throughout China. It also allowed the religious community’s leaders to direct the discourse concerning Islam and disseminate a specific interpretation of religious knowledge. This is most clearly displayed through the Han Kitab, the canonized corpus of Chinese Islamic texts written, approximately, during 1600-1750. This literature articulated Islamic principles through the lexicon of literary Chinese and replicated the ideology highlighted by the educational network. This paper analyzes why Islamic knowledge was lost and traces how the new educational system transformed the indigenous Islamic discourse, articulated through the Han Kitab literature, to reflect a distinctive Chinese Muslim interpretation of the faith.
24
Peterson, Kristian. "Reconstructing Islam." American Journal of Islam and Society 23, no. 3 (2006): 24–53. http://dx.doi.org/10.35632/ajis.v23i3.442.
Full textAbstract:
During the sixteenth century when Islam was already established in China, Chinese Muslims began to critically examine their understanding of Islamic knowledge and how to transmit it to future generations. Traditional tutelage based on purely Arabic and Persian sources generally evaded a Muslim population that, for the most part, could no longer read the available rare Islamic texts. The subsequent reconstruction of Islamic knowledge and education emphasized the intersections between the Chinese and the Muslim communities’ cultural and religious heritages. The new specialized educational system, “scripture hall education” (jingtang jiaoyu), utilized Chinese as the language of instruction and incorporated aspects of traditional Chinese literati education in collaboration with newly retrieved Islamic sources from the Muslim heartland. The ensuing standardization and organization of curriculum and pedagogical techniques enabled peripatetic students to replicate this system throughout China. It also allowed the religious community’s leaders to direct the discourse concerning Islam and disseminate a specific interpretation of religious knowledge. This is most clearly displayed through the Han Kitab, the canonized corpus of Chinese Islamic texts written, approximately, during 1600-1750. This literature articulated Islamic principles through the lexicon of literary Chinese and replicated the ideology highlighted by the educational network. This paper analyzes why Islamic knowledge was lost and traces how the new educational system transformed the indigenous Islamic discourse, articulated through the Han Kitab literature, to reflect a distinctive Chinese Muslim interpretation of the faith.
25
ALI, DAUD. "The Historiography of the Medieval in South Asia." Journal of the Royal Asiatic Society of Great Britain & Ireland 22, no. 1 (2012): 7–12. http://dx.doi.org/10.1017/s1356186311000861.
Full textAbstract:
Colonial scholars and administrators in the latter half of the nineteenth century were the first to subject South Asia to modern historicist scrutiny. Using coins, inscriptions, and chronicles, they determined the dates and identities of numerous kings and dynasties within an apparently scrupulous empiricist framework. From the 1930s, with the widespread rise of nationalist sentiment, South Asian scholars began to write about their own past. The particular configurations of colonial and early nationalist historiography of South Asia have proved immensely consequential for subsequent generations of historians. Not only did this historiography value certain types of evidence, particularly Indic language epigraphy, Persian chronicles, and archaeology (while at the same time devaluing others like literature and religious texts), it set some of the enduring thematic and topical parameters which have shaped the course of the field. The initial focus was on the careers and personalities of rulers or the genius of races as the key causative forces in history, but eventually dynastic history became the dominant mode of writing about the past.
26
Fisher, Greg, та Philip Wood. "Writing the History of the “Persian Arabs”: The Pre-Islamic Perspective on the “Naṣrids” of al-Ḥīrah". Iranian Studies 49, № 2 (2016): 247–90. http://dx.doi.org/10.1080/00210862.2015.1129763.
Full text
27
Maina, Newton Kahumbi. "The Shirazi Civilisation and its Impact on the East African Coast." Utafiti 14, no. 2 (2020): 242–56. http://dx.doi.org/10.1163/26836408-14010014.
Full textAbstract:
Abstract The relations between Iran and East Africa are captured well by depicting the impact of the Shirazi (Persian) civilisation on the East African coast. But some influential scholars claim that historians tend to dismiss or trivialise the role played by the Shirazis in East Africa. The demonstrable impact of Shirazi civilisation in East Africa is evident in the expansion of trade between the East African coast and the Persian Gulf region with the expansion of Islam. The Persian language has bequeathed to the Kiswahili language many lexicons that are presently still accessible in the region. Persian poets influenced Kiswahili literature through their classic works. The influence of Persian architecture is seen in Shirazi building styles throughout cities including Zanzibar, Kilwa and Manda. Thus Shirazis brought Persian traditions and customs to East Africa, and some Shirazis intermarried with the Arabs and local communities. As compiled here from other sources, there is enough enduring historical evidence to demonstrate incontrovertibly the impact of the Shirazis in social, economic and political aspects of East African life. This legacy arguably justifies greater contemporary cooperation between East African nation states and the Islamic Republic of Iran.
28
Bitsch, Sebastian. "Sengende Hitze, Eiseskälte oder Mond? Zum Echo zoroastrischer eschatologischer Vorstellungen am Beispiel des koranischen zamharīr." Der Islam 97, no. 2 (2020): 313–66. http://dx.doi.org/10.1515/islam-2020-0025.
Full textAbstract:
AbstractThis article discusses eventual Qurʾānic allusions to Zoroastrian texts by using the example of zamharīr (Q 76:13). In the early tafsīr and ḥadīth-literature the term is most commonly understood as a piercing cold, which has frequently been interpreted as a punishment in hell. This idea, it is argued, has significant parallels to the concept of cold as a punishment in hell or to the absence of cold as a characteristic of paradise in the Avestan and Middle-Persian literature. In addition, Christian and Jewish texts that emphasize a similar idea and have not been discussed in research so far are brought into consideration. The article thus aims to contribute to the inclusion of Zoroastrian texts in locating the genesis of the Qurʾān – or early Islamic exegesis – in the “epistemic space ” of late antiquity.
29
Paul, Jürgen. "Authority and Identity in Medieval Islamic Historiography: Persian Histories from the Peripheries By Mimi Hanaoka." Journal of Islamic Studies 31, no. 3 (2020): 400–404. http://dx.doi.org/10.1093/jis/etaa019.
Full text
30
Jabbari, Alexander, та Tiffany Yun-Chu Tsai. "Sinicizing Islam: Translating the Gulistan of Saʿdi in Modern China". International Journal of Islam in Asia 1, № 1 (2020): 6–26. http://dx.doi.org/10.1163/25899996-01010002.
Full textAbstract:
Abstract This article examines the translation and domestication of an important piece of Persian didactic literature, the Gulistan of Saʿdi, into modern Chinese. We address all of the Chinese translations of this text, focusing on Yang Wanbao’s translation published in 2000. Yang transforms the text according to the imperatives of the Chinese state, altering the homoerotic scenes of the original and rendering Sufi Islamic concepts into a Confucian or Buddhist idiom. The result is a translation that serves as a significant text for the Jahriyya Sufi order in China, but also an articulation of Chinese Islam countenanced by the People’s Republic.
31
Ghasemnejad, Atefeh, and Alireza Anushiravani. "The Early Literary Reception of Ernest Hemingway in Iran." International Journal of Comparative Literature and Translation Studies 6, no. 1 (2018): 29. http://dx.doi.org/10.7575/aiac.ijclts.v.6n.1p.29.
Full textAbstract:
This essay investigates the dynamics that led to the literary reception of Ernest Hemingway before the Islamic Revolution in Iran. This article deploys reception studies as a branch of Comparative Literature with a focus upon conceptions of Siegbert Salomon Prawer and the practical method of George Asselineau to unearth the ideological, political, and historical milieu that embraced Hemingway’s literary fortune in Iran. This investigation, unprecedented in the study of Iranian literature, discusses how and why Hemingway was initially received in Iran. As such, the inception of literary fortune of Ernest Hemingway in Iran is examined by the contextual features, Persian literary taste, and the translator’s incentives that paved the way for this reception. This article also uncovers the reasons for the delay in the literary reception of Hemingway in Iran and discussed why some of Hemingway’s oeuvres enjoyed recognition while others were neglected by the Iranian readership.
32
Aksoy, Berrín. "Translation Activities in the Ottoman Empire." Meta 50, no. 3 (2005): 949–56. http://dx.doi.org/10.7202/011606ar.
Full textAbstract:
Abstract In the Ottomans, translation activities took place without much significance until the 18th century. Due to the dominance of religion and the closed society structure, mostly texts on Islamic civilization and arts from Arabic and Persian were translated in the form of commentaries, explanations and footnotes. The only contribution of translation then may be said to be the promotion of written Ottoman Turkish which was used in Anatolia as well as among the Court circles. With the beginning of Westernization efforts in the 18th and largely in the 19th centuries, translation activities gained momentum and proliferated in kind and quantity. A large amount of books from the West and the East in the fields of science, literature, arts, social sciences, etc. were translated during that time. Although these activities were disorganized and inconsistent, they still helped the development of similar sciences and Modern Turkish Literature which was to reach its peak in the Modern Turkish Republic established in the 20 th century.
33
OMRI, MOHAMED-SALAH. "Guest Editor's Introduction." Comparative Critical Studies 4, no. 3 (2007): 317–28. http://dx.doi.org/10.3366/e1744185408000050.
Full textAbstract:
The present themed issue of Comparative Critical Studies presents both specialist readers as well as comparatists less familiar with Islamic literatures and cultures with a representative array of critical articles and authorial pronouncements regarding the role of the novel in a grouping of literary traditions in which this genre is perceived as new or foreign, or both new and foreign. It attempts to read across Arabic, Persian, Urdu and Turkish traditions comparatively as well as in their relationship to Western literatures, breaking away from the dominant practice in comparative literature which tends to privilege the West-East paradigm. In the process the issue also hopes to introduce comparatists to the tools and methodology of Area Studies specialists, heeding recent debate about the collaborative task these two fields could and should engage in. Gayatri Chakravorty Spivak has recently called for aligning comparative literature with Area Studies, while Franco Moretti has spoken of a division of labour between the two.
34
AL-ASSA, Aziz. "MANUSCRIPTS OF THE ISLAMIC LIBRARIES IN JERUSALEM." RIMAK International Journal of Humanities and Social Sciences 03, no. 07 (2021): 202–14. http://dx.doi.org/10.47832/2717-8293.7-3.18.
Full textAbstract:
This scientific paper aims at exploring Islamic manuscripts in the Jerusalem libraries. The researcher has reached to the conclusion that those manuscripts are distributed over seven libraries in the city , namely, those of Al-Aqsa mosque, Al-Khaldiya, Budairi, Uzbeki, Al-Quds university, Isaaf Nashashibi for culture, art and literature as well as the library of the Reviving Heritage and Islamic Research Foundation in Jerusalem (Mithaq). While three of these libraries are family-owned, the other four are public and belong to the charitable Waqf. These libraries currently contain seven thousand manuscripts of seventeen thousand ones priorly existed under the Ottoman rule. This paper seeks to probe reasons behind the disappearance of this large number of the manuscripts. However, the manuscripts existing in each library will be discussed in some detail and will be categorized by the century in which they were authored or transcribed, theme ( number of manuscripts tackling a certain theme and by language they are written in. It is worth mentioning that Arabic is the dominant language, albeit Turkish, Persian and Uzbek are also used. The paper concludes with some recommendations for the sake of preserving the remaining manuscripts via inciting both private and public relevant institutions to exert efforts in this regard.
35
Gazerani, Saghi. "Old Garment from a New Tailor: The Reception and Reshaping of Epic Material in Early Medieval Iran." Journal of Persianate Studies 6, no. 1-2 (2013): 178–96. http://dx.doi.org/10.1163/18747167-12341246.
Full textAbstract:
Abstract The corpus of epic material produced in the New Persian language, best known by Ferdowsi’s Shāhnāma, is preoccupied with narrating Iran’s past. In this article, the production milieu of the epic material during post-Conquest Iran is explored. This is undertaken by tracing the sources of the Sistani Cycle of Epics, a body of literature, which recounts the stories of Rostam, his ancestors and his progeny. The discussion of the sources of this body of epics reveals what seems to be an abundant interest in narrating multiple, diverse and contradictory events of Iran’s pre-Islamic past. The existence of a plethora of varying narrations raises several questions such as the impetus for transmission of these varying narratives, and the nature of Iranian historiography.
36
Soleymanzadeh, Alireza. "Arabic-Persian Motifs of ʿUd̲h̲rī Love in the Georgian Romantic Poem of "The Man in the Panther's Skin"". International Journal of Linguistics, Literature and Translation 3, № 5 (2020): 113–20. http://dx.doi.org/10.32996/ijllt.2020.3.5.13.
Full textAbstract:
"The Man in the Panther's Skin" is the masterpiece of Shota Rustaveli (c. 1160—after c. 1220), the greatest Georgian Christian poet, who has been translated into nearly 45 languages in the world so far. In this article we are going to study the Motifs of ʿUd̲h̲rī Love (AR: al-ḥubb al-ʿud̲h̲rī) in Rustaveli's book. The Ghazal (ode) of Ud̲h̲rī is a literary product of the Islamic-Arab community in which love derives its principles from religion of Islam and the like. In fact, during the era of the Umayyad caliphate (661-750 BCE) was born ʿUd̲h̲rī as a new kind of ode in the Arabic poetry in the Arabian Peninsula and has made its way into other lands, including Iran, and this kind of love poem penetrated through Iran into Rustavli's poetry.ʿUd̲h̲rī poem was narration of true, intense and chaste love between lover and a beloved far from sensuality, debauchery and lechery. Therefore, their lifestyles were very similar to mystic. The main purpose of this study is to find out the extent to which Rustaveli was influenced by ʿUd̲h̲rī poem. The research method in this article is to compare the specific and objective features which inferred from the Arabic-PersianʿUd̲h̲rī literature with the narrative in the Rustaveli's work. This does not mean, of course, that we will examine all the ʿUd̲h̲rī poetry works written before Rustaveli's book in the world; rather, we mean matching the specific Motifs of Arabic-Farsi works with the Rustaveli's poem. The results of this study show that there is a complete similarity between the motifs in the poems of Rustaveli's work and the motifs of the ʿUd̲h̲rī poets in all its components. This study also confirms that if we omit some details of the story in Rustaveli's book, we will find that Rustaveli was thoroughly familiar with Islamic ʿUd̲h̲rī literature and implemented it in his book "The Man in the Panther's Skin".
37
Compareti, Matteo. "The Spread Wings Motif on Armenian Steles: Its Meaning and Parallels in Sasanian Art." Iran and the Caucasus 14, no. 2 (2010): 201–32. http://dx.doi.org/10.1163/157338410x12743419190106.
Full textAbstract:
AbstractThis paper is a study on the so-called “spread wings”—a particular element of the Sasanian art that is attested also in other regions of the Persian Empire in Late Antiquity, including the western coast of the Persian Gulf and the Caucasus. The spread wings can be observed on Sasanian coins above the royal crowns, which are considered specific for every Sasanian sovereign, supporting astronomical elements, like the crescent, star, and, possibly, the sun. The Arabs and the peoples of the Caucasus who adopted Christianity used the spread wings element as a pedestal for the cross. In Armenian literature, there are some connections between those spread wings and glory, so that a kind of pedestal could be considered a device to exalt or glorify the element above it. The floating ribbons attached to Sasanian crowns had possibly the same meaning and were adopted also outside of proper Persia. In the same way, it could be considered correct to identify those luminaries on Sasanian crowns as divine elements connected with the religion of pre-Islamic Persia.
38
Toorawa, Shawkat M. "The Modern Literary (After)lives of al-Khiḍr". Journal of Qur'anic Studies 16, № 3 (2014): 174–95. http://dx.doi.org/10.3366/jqs.2014.0172.
Full textAbstract:
Prominent examples of major Qur'anic characters in modern world literature include Joseph (and Zulaykha) -like characters in the 1984 Arabic novel, al-Rahīna (The Hostage) by the Yemeni writer Zayd Muṭīʿ Dammāj (d. 2000) and the fictionalised portrayal of the women around the Prophet Muḥammad in Algerian filmmaker and novelist Assia Djebar's 1991 French novel, Loin de Médine (Far from Medina). In this article I focus, rather, on a ‘minor’ Qur'anic character, al-Khiḍr (cf. Q. 18:65–82). I begin by looking briefly at the evolution of al-Khiḍr in Islamic literatures generally and then focus on his deployment in several short fictional accounts, viz. the 1995 French novella L'homme du livre (Muhammad, A Novel) by Moroccan author Driss Chraïbi (d. 2007); Victor Pelevin's 1994 Russian short story, ‘Prints Gosplana’ (Prince of Gosplan); the 1998 short story, ‘The Mapmakers of Spitalfields’, by Bangladeshi-British writer Manzu Islam; and Reza Daneshvar's 2004 Persian tale, ‘Mahboobeh va-Āl’ (‘Mahboobeh and Ahl’). I characterise the ways in which these modern authors draw on the al-Khiḍr type, persona, and legend, and go on to suggest how and why the use of al-Khiḍr in modern literature is productive and versatile.
39
Reichmuth, Philipp. "”Lost in the Revolution“: Bukharan waqf and Testimony Documents from the Early Soviet Period." Die Welt des Islams 50, no. 3 (2010): 362–96. http://dx.doi.org/10.1163/157006010x544296.
Full textAbstract:
AbstractAfter the conquest of the Emirate of Bukhara by the Red Army in August and September 1920 and the proclamation of the Bukharan People's Soviet Republic (Buxarskaja Narodnaja Sovetskaja Respublika, BNSR) on 20 September, Islamic institutions in the former emirate were subjected to considerable political, institutional and personal changes that continued throughout the first half of the 1920s, when the BNSR was first declared a Soviet Socialist Republic (BSSR) in September 1924 and then integrated into the newly-formed Uzbek SSR in November of the same year. The institution of pious endowments (waqf) was no exception to these changes. In this article, we shall take a document-centered approach by giving an overview of early Soviet waqf documents from Bukhara kept in the Central State Archive of Uzbekistan in Tashkent (CGA RUz). Research on waqf in Soviet Turkestan has focused mainly on the ASSR and not on the former protectorates with their longer heritage of Islamic statehood, and it does not look on waqf documents themselves. Since these documents represent one end of the trajectory of the development of Islamic chancery practice before the abolition of the institutions that produced such documents, their study can add to our understanding of the diplomatics of Persian-language private documents in general. This article will give an overview of the collection of post-1920 waqf documents in the CGA. It then illustrates the basic structure and content of documents for newly-established endowments, finally comparing them with documents of testimony for existing awqāf. For this analysis a specific structural model is developed and applied to these documents.
40
KALYON, Abuzer. "KLASİK TÜRK EDEBİYATINDA ARUZ KALIPLARININ İSİMLERİYLE BİRLİKTE VERİLMESİ KONUSUNDA METALİ’ÜN NEZA’İR’İN II. CİLDİNDEN HAREKETLE BİR DEĞERLENDİRME." IEDSR Association 6, no. 12 (2021): 68–76. http://dx.doi.org/10.46872/pj.269.
Full textAbstract:
Peşteli Hüseyin Hisali is known as Budinli or Peşteli Hisâlî. Little is known about his life in the sources. His most important contribution to Ottoman literature is the magazine called Metâli'ü'n-nezâ'ir, which he composed in two volumes with his own handwriting. It is an inevitable neces-sity to make use of magazines in order to make the history of Turkish literature fully formed. The divan or divançes of many poets who made significant contributions to the classical Turkish literature were either not created or survived. In order to reach the poets of these poets and to make evaluations about them, it is necessary to examine the magazines. In the last ten years, academic studies and publications have been made on classical Turkish literature poems or ma-gazines containing only couplets or mufra. This situation is undoubtedly gratifying. We believe that both volumes of Metâli'ü'n-nezâ'ir are noteworthy in terms of containing the poetry examp-les of hundreds of poets of classical Turkish literature. In this two-volume magazine, there are matla examples of Turkish poetry, of poets of Turkish literature that developed in the Ottoman geography and outside the Ottoman geography. There are a total of 27,310 couplets with matte in both volumes of the magazine. This is important in terms of exemplifying and exhibiting an important accumulation. They adopted the Arab and Persian culture-literature styles, which the Turks recognized immediately after their acceptance of Islam, and adapted them to their own literatures. One of these common features of Islamic literatures is the measure of prosody. Metâli'ü'n-nezâ gives important clues about what the full-fledged names of the measure of aruz used in classical Turkish poetry are. In 2011, at Gazi University Institute of Social Sciences, Prof. Dr. Peşteli Hisâlî Metâliü'n-nezâ'ir (Second - Volume) Examination - Text, which we pre-pared under the consultancy of Ahmet Mermer, is included in the full-fledged names of the pro-sody patterns in our doctoral thesis. In this study, which we prepared by making use of our the-sis and other sources, the prosody patterns used in Classical Turkish literature were given toget-her with their names.
41
Ghabool, Ehsan, and Mina Ravansalar. "Imagology of Iranians in One Thousand Nights and One Night." European Journal of Language and Literature 4, no. 1 (2016): 74. http://dx.doi.org/10.26417/ejls.v4i1.p74-80.
Full textAbstract:
Imagology is a branch of comparative literature which explores the image of one nation in the literature of another nation. One Thousand Nights and One Night is among the important books which can show the image of different nations and people such as Indians, Iranians and Arabs. Since the oldest version of the book is in Arabic, it is considered an Arabic literary work though it was translated from a Persian tale in the first place. On this basis the study of the image of Iranians in One Thousand Nights and One Night can be included under the definition of imagology. In this article, first we explain, analyze and study the image of Iranians in the book One Thousand Nights and One Night with respect to 1. anthropology (including entertainments, personification of animals, disapprobation of lies and betrayal of spouses), 2. religious and mythical beliefs (including the belief in daevas and jinnis, magic, fire-worshipping and similar plots), 3. politics (emphasizing the position of vizier and his family in government), 4. economics (emphasizing economic prosperity), then we will compare the collected information with the image of Iranians in credited works and in this way we will identify the similarities and differences of Iranians’ image in One Thousand Nights and One Night and the above-said literary works. Finally we come to this conclusion that the similarities belong to the real image of Iranians in the pre-Islamic days and that differences show the image of post-Islamic Iran which is added through Arabic translation.
42
Arezaei, Hamed, та Arman Zargaran. "Autobiography of Quṭb Al-Din Shīrāzī (A Persian Physician in 14th Century Ad) in His Manuscript, Al-Tuḥfa Al-Sa‘Dīya". Acta medico-historica Adriatica 19, № 1 (2021): 113–24. http://dx.doi.org/10.31952/amha.19.1.6.
Full textAbstract:
Quṭb al-Din Shīrāzī (1236-1311 AD), the Persian polymath had great contributions to the fields of philosophy, mathematics, medicine, astronomy, music, literature, and Islamic studies. He lived during the Ilkhanid kingdom in Iran. He wrote an autobiography in the preface of his medical manuscript, al-Tuḥfa al-Sa‘dīya. He discussed his views on science and then, he explained his life story, in particular his education and contribution to science. He mentioned the reasons that led him to write al-Tuḥfa al-Sa‘dīya, his main medical work. As a great polymath, he traveled to many countries, and his words cleared the scientific atmosphere of 14th century AD. Also, he directly introduced his teachers and their abilities and works. Furthermore, scientists who worked on the Canon of Medicine had commentaries on this book, which were comprehensively introduced in this autobiography.
43
Nurbaiti. "Islamic Education: The Main Path of Islamization in Southeast Asia." Jurnal Pendidikan Islam 8, no. 2 (2020): 345–74. http://dx.doi.org/10.14421/jpi.2019.82.345-374.
Full textAbstract:
The debate about the arrival of Islam in Southeast Asia is usually related to three main issues, i.e., the time and place of origin of the arrival of Islam, and the person who brought the religion. At least, there are four main theories about the origins of Islam in the Archipelago, which are debated in discussing the arrival, spread, and Islamization of the Archipelago, i.e., “Indian Theory,” “Arabic Theory,” “Persian Theory,” and “Chinese Theory.” This study intends to examine the main pathway of Islamization through Islamic Education in Southeast Asia, then the political development of Islamic Education in Southeast Asia, and the challenges faced by Islamic schools in Southeast Asia. This research uses a qualitative method with the type of literature study. The results showed, first, that trade and ulama were moderating variables at the beginning of Islamization in the Archipelago, while the primary variable was Islamic Education taught by Ulama and traders who came to this region to the local population. Second, the development of Islamic Education is different from one country to another. This is undoubtedly influenced by the geographical location, the culture of society, to politics that influenced the existence of these differences. Third, school development, especially in Indonesia, is understood as a social movement that did not only succeed in educating students but also formed a network of social ideologies that would later influence social transformation, even national development. The implications of this study provide a deeper understanding of the History and dynamics of Islamic Education in Southeast Asia.
44
Aliabadi, Fatemeh Sadat Alavi, and Sayed Alireza Vasei. "Persia, the Land of Shiite Faith: The Migration of Imam Ahl al-Bayt and the Encounter between Two Belief Systems in Persia." Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 6, no. 1 (2021): 55–66. http://dx.doi.org/10.15575/jw.v6i1.13198.
Full textAbstract:
This article attempts to trace the fundamental role of early Persian beliefs, Zoroastrians, to the decision of Ahl al-Bayt’s choice to migrate to Persia (Iran). This research is based on the fact that there are many places for pilgrimage to imams in Iran. Specifically, this research investigates the similarity of several concepts in both religions, Zoroaster and Islam, regarding the teaching in the principle of God (Ilahiyyah), the principle of life after death (eschatology), and the principle of justice and morals of the religion embraced before Islam in Persia. Several studies have also reported on the distortions, opposition, and the consequences of encountering the two beliefs for the first time between Persian beliefs and Islamic teachings. This study employs a qualitative method with historical analysis and literature study along with relevant information of the study. This article also uses the theory of migration and identity to see the interconnectedness of religion in the migration context. The results of this study show the factors that the Persians are interested in accepting and understanding the teachings of Islam. Those are: first, the emotional closeness of beliefs and moral values between Muslims and Zoroastrians (Magi); Second, the inclusive nature of Islam; third, the absence of racial, gender, and status discrimination in Islamic teachings. The descendants of imams Ahl al-Bayt of the Prophet Muhammad SAW continued the prophet's preaching and the Imams in expanding the spread of Islamic teachings to various regions. During this expansion process, they found Iran as the most secure, and suitable region to accept the presence and teaching of Islam especially the Shiite sect. Therefore, they decided to migrate to Iran, and until now Iran is known as a Shiite country.
45
Pelevin, Mikhail. "Pashtuns’ Tribal Islam: The Beginning of Written History." Iran and the Caucasus 25, no. 2 (2021): 115–33. http://dx.doi.org/10.1163/1573384x-20210203.
Full textAbstract:
The complicated process of the Pashtun tribes’ conversion to Islam is indirectly reflected in tribal genealogies, which bear traces of artificial Islamification. Recorded in the early 17th century, these genealogies are poorly consistent with apocryphal Hadiths and hagiographies intended to prove that Pashtuns had steadily adhered to Sunni Islam since the times of the Prophet Muḥammad. The politicised concept of the primordial adherence of Pashtuns to Islam was likely to have been released for wide circulation during the reign of the Lodī sultans in the late 15th century. By the mid-17th century, it became an integral part of Pashtun ethnic identity. However, written sources in Pashto and Persian dating from the same period and originating from tribal areas are unanimous in describing Pashtuns’ religious beliefs and practices as a motley assemblage of Pīrī-murīdī and Pīrparastī customs conforming to the tribalistic ideology of a segmentary Islamic society. More sophisticated forms of Pashtuns’ tribal Islam emerged with the progress of literature in the native vernacular.
46
Salakhov, A. M. "Arabic-speaking manuscript from Sterlibashevo." Minbar. Islamic Studies 11, no. 4 (2019): 819–32. http://dx.doi.org/10.31162/2618-9569-2018-11-4-819-832.
Full textAbstract:
The article provides a concise description of a collection of texts in Arabic. The copy is preserved in the Ibragimov Institute of Language, Literature and Art of the Tatarstan Academy of Sciences, Kazan, Russian Federation. The copy originates from the Sterlibash district / Bashkortostan. The MS book comprises a collection of works on tajwid (recitation of the Holy Qur’an), Islamic creed and medicine. The aim of the publication is to introduce another hitherto unknown item, since the general descriptions available are far from being satisfactory. The item has entered the collection in 2017 under the shelfmark 7879 and assigned to the collection no. 39. The description offered provides titles of the work, their contents and authorship as well as the summary of the contents. The text in the MS was compared to the printed text of the same works (subject to availability). The cataloguer came to the conclusions as follows: the Tatars based their education on classical Islamic works in Arabic and Persian. The education was modelled after the system used in Central Asia. In the areas located remotely from the centres of education people also had a recourse to the texts, which comprised information, which was different from that from the “orthodox” writings. The Tatar medical writings used both local and classical medical texts.
47
Bowman, Bradley. "From Acolyte toṢaḥābī?: Christian Monks as Symbols of Early Confessional Fluidity in the Conversion Story of Salmān al-Fārisī". Harvard Theological Review 112, № 1 (2019): 55–75. http://dx.doi.org/10.1017/s0017816018000342.
Full textAbstract:
AbstractThis paper will examine the narrative of Salmān al-Fārisī/”the Persian” and his conversion to Islam, as recounted in the eighth-centurySīraof Ibn Isḥāq, as a lens into the laudatory interpretation of Christian monasticism by early Muslims. This account of Salmān al-Fārisī (d. 656 CE), an originalCompanion(ṣaḥābī) of the Prophet Muḥammad, vividly describes his rejection of his Zoroastrian heritage, his initial embrace of Christianity, and his departure from his homeland of Isfahan in search of a deeper understanding of the Christian faith. This quest leads the young Persian on a great arc across the Near East into Iraq, Asia Minor, and Syria, during which he studies under various Christian monks and serves as their acolyte. Upon each master’s death, Salmān is directed toward another mystical authority, on a passage that parallels the “monastic sojourns” of late antique Christian literature. At the conclusion of the narrative a monk sends Salmān to seek out a “new Prophet who has arisen among the Arabs.” The monks, therefore, appear to be interpreted as “proto-Muslims,” as links in a chain leading to enlightenment, regardless of their confessional distinction. This narrative could then suggest that pietistic concerns, shared between these communities, superseded specific doctrinal boundaries in the highly fluid and malleable religious culture of the late antique and early Islamic Near East.
48
Rostampour, Saloome. "Word Order of Noun and Verb Phrases in Contemporary Persian and English Poems." JOURNAL OF ADVANCES IN LINGUISTICS 8, no. 1 (2017): 1229–35. http://dx.doi.org/10.24297/jal.v8i1.6216.
Full textAbstract:
Literature is a system of semantic markers which convey emotions as well. Sentences in literary texts, particularly poetic ones, are not merely a medium to convey a message. In literary language, there is not a one to one correspondence between words and their meaning. That is in literary texts, the words and consequently sentences do not have their common dictionary meaning. Rather, in many cases, they include the writers or poets intended meaning. For writers and poets, words are not simply means of conveying a message, but a scheme to create beauty and novel innovations. The poets to make more impression on their addressees usually create uncommon sentences in the language. To express their feelings and thoughts, they invert the poems internal word order or sort out the structural system of their poetic sentences counter to standard language. By creating marked words or sentences, they actually seek to communicate their audience artistically and innovatively. Sentence is the poets main instrument that according to traditional grammars definition consists of two parts: subject and predicate. However, in modern linguistics sentence is a set of noun and verb phrases that are joined together as a harmonious whole. Each of noun or verb phrases has a unique structure so that their internal order cannot be changed; however, poets make their utterance poetic by inverting these groups to create greater influence. By using content analysis method, an attempt is made in this article to analyze the internal orders of noun and verb phrases in contemporary poems. The author gratefully acknowledge the financial and other support of this research, provided by the Islamic Azad University. eslamshahr Branch, Tehran ,Iran
49
de Callataÿ, Godefroid. "Encyclopaedism on the Fringe of Islamic Orthodoxy: The Rasāʾil Ikhwān al-Ṣafāʾ, the Rutbat al-ḥakīm and the Ghāyat al-ḥakīm on the Division of Science". Asiatische Studien - Études Asiatiques 71, № 3 (2017): 857–77. http://dx.doi.org/10.1515/asia-2017-0002.
Full textAbstract:
Abstract Recent scholarship has brought important new insights into the chronology of the writing and dissemination of the Rasāʾil Ikhwān al-Ṣafāʾ (‘Epistles of the Brethren of Purity’). This new chronological perspective prompts us also to reappraise the pioneering role of the Ikhwān with regard to the problem of classifying knowledge. The first part of this paper will be devoted to this issue. We shall re-examine the tripartite division of science as purposefully designed by the Ikhwān in Epistle 7, as well as another classification in the form of an allegorical fable as found in Epistle 26, and which the Ikhwān have derived from Persian literature. The second part of our contribution will focus on the tenfold classification put forward by Maslama b. Qāsim al-Qurṭubī (d. 353/964), now correctly identified as the genuine author of the Ghāyat al-ḥakīm (‘The Aim of the Sage’) and the Rutbat al-ḥakīm (‘the Scale of the Sage’) and, in all likelihood, as the scholar through whom the Rasāʾil Ikhwān al-Ṣafā’ were first introduced into al-Andalus.
50
Timammy, Rayya, and Amir Swaleh. "THEMATIC ANALYSIS OF UTENDI WA MWANA KUPONA: A SWAHILI/ISLAMIC PERSPECTIVE." International Journal for Innovation Education and Research 1, no. 3 (2013): 60–72. http://dx.doi.org/10.31686/ijier.vol1.iss3.116.
Full textAbstract:
This paper has the objective to make a thematic analysis of a classic poem Utendi wa Mwana Kupona using a Swahili/Islamic approach. The poem is believed to have been written by Mwana Kupona binti Mshamu in 1858. The poem is intended to be a motherly advice to her daughter about her religious and marital duties in a Swahili society.As a background to this paper, it was found out that Swahili culture has been greatly influenced by Islam. Ever since Arab, Persian, Indian and other merchants from Asia and the Middle East visited the East African coast to trade or settle, the Waswahili people embraced Islam. The Islamic religion influenced Swahili culture greatly. One of the more direct influences was the adoption of the Arabic script which the Swahili used to write their poetry and used it for other communication.The Arabic language had a lot of impact on the Kiswahili language, enriching it with new vocabulary, and especially religious and literary terminology. This is why a majority of the Waswahili are Muslims; hence Islam is an attribute accompanying the definition of ‘Mswahili’. A modest estimate would put words borrowed from the Arabic language into the Kiswahili language at between twenty to thirty percent.The eighteenth and nineteenth centuries saw a rapid development of written Kiswahili literature, especially in verse form. The majority or almost all of the poets of the time were very religious or very knowledgeable about Islam. This is the reason most poems of the time were pervaded by Islamic religious themes or other themes but definitely using an Islamic perspective. Utendi wa Mwana Kupona is one such verse. It is a mother’s advice to her daughter about her duties and obligations towards God, and specifically, towards a husband.