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Iran's Historical Relations with Indo-Pakistan Sub-Continent
India and Iran, whose people belong to the same racial stock, share many things in common. They are Eastern, Asians and originate from the same race. Besides their political, economical and regional relations, they also have deep-rooted cultural relations, the likes of which are difficult to find parallels elsewhere.
These relations go back in history to several thousand years. If we retrace this history back to the origin of these nations, we find that they are Aryan and come from the same origin. There was the time, when they lived together and had the same culture. We can find elements of this common culture in the ancient civilizations of both the nations. In the earliest chapters of the Vedas, we find the word Asura mentioned with the particular reverence. This is the same word, which was pronounced in Persia as Ahura. This is because the letter “S” of Indian languages always changes into “h” in Persian. The words like Som and Sindh have changed in Persian into Hom and Hind. The conclusion that can be derived with these examples is that when the Vedas were compiled the word Asoura or Ahura was sacred and had a similar sense of reverence for both the nations. In the same manner in the sacred books of the Persians of pre-Islamic days we find some words, which are related to Hinduism (for example: Aryaman, Mitra and Aramaiti).
In the performance of the prayers, their rituals too have been similar. For example, Brahmins call the extract of the tree called Hom by the Persians Soma or Soma Rasa (both Zoroastrian as well as the Hindu priests admit the sanctity of this extract). Besides, the names of several legendary heroes and kings are also common. They are like Zoroastra and Dharatrashtra, which leads to the belief that both nations probably originated from the same stock, and sometime before 1400B.C. both probably had the same civilization.
After some point, the tribes and clans of both the nations separated like two branches from the one trunk of a tree. One of them migrated towards the plateau that it named Iran and the other settled down in the region that they called Hindustan. Both the nations preserved their heritage after their separation and developed it independently in their homelands. With all that they also exchanged their views by binding cultural ties with each other.
The kings of Mauryan dynasty (321c-184B.C.) like Ashoka (232-73B.C.) established the biggest empire in Northern India. They established their relations with Persia the field of architecture and in stone carving and design of inscriptions they followed the style that prevailed in Persia during the reign of Darius I (C.550-486B.C.) Excavations done in the vicinity of Patna, the capital city of Bihar on the bank of the Ganges, have revealed that the capital of the Mauryas was in the surroundings of that area. The Hundred Pillars Hall that has been discovered there is exactly the same as the Apadana Hall at Takht-e-Jamshid in the city of Fars. This is indicated by remnants of the plinths of stone pillars, stone carvings and even the wooden pillars, which are still to be found there. A number of inscriptions that have dating from the time of Ashoka have been carved in Kharoshti script, which reached India from western Asia and Persia. This script developed in parallel to the Brahmi script with its several styles that originated in the North West part of Hindustan. The epigraphs of the time of Ashoka, found on the pillars and rocks also remind us of the inscriptions of the time of Achaemenian rulers of Persia. This also shows that this style of making inscriptions had been derived from the rulers of Persia.
After the invasion of Alexander the Great (356-322B.C.), and during the reign of his successors, many monasteries and the centres of Buddhist teachings functioned for more than a thousand years in the Eastern and Northern regions of Persia, especially at Bulkh and Bukhara. Some of those who preached and propagated Buddhism in Persia, were princes of the Arscacian dynasty (256B.C-224A.D). These princes played important role in spreading Buddhism at the above-mentioned centres, which had a great impact on the art and culture and also influenced the cults of Sadducism and Manichaeism. The first was the state religion of Persia while the other spread more than any other religion of Persia in the world.
With the advent of Buddhism in Persia, many Iranians recorded the life history of Buddha, his traditions and teaching. Those were later translated in to several Asian, African and European languages within two thousand years. These translations have left their impact in the books of literature, ethics, religion and mysticism of the several nations of the world.
During Sassanid period (652B.C-224A.D), the Persian and Indian maintained cordial relations, particularly at the time of the decline of Sassanid empire, when its border touched the boundaries of India. The most important evidence that still exists are the paintings on the walls of Ajanta caves. The paintings of the caves number one and two were made during the early days of the seventh century of Christian era. In these paintings, Pulakesin, the ruler of South India has been shown to receive the envoy of Sassanian king Khusrow parwiz (590-628A.D). It is quite evident from the dresses, arms, ornaments and the facial features that they were the Persians. The coins that were current in India from 7th to 12th century A.D. were of the same standard that prevailed in Persia. These coins are quite similar in weight, designs and the figures that were minted on them, which were borrowed from the coins of Sassanid period. Besides that, at several places in South India we find tablets inscribed in Pahlami script that was in use in Persia in pre-Islamic days. Amongst them, six are carved on stone crosses of churches of that region. These churches were under the influence of a Syriac church sect that reached southern India via Persia before the advent of Islam.
It is during this period that Barzya, the great Persian sage came to India. He brought with him the book of Kalila Damna, which was rendered by the Persians into Pahlavi and then into Arabic. Later it was translated into Persian after the advent of Islam, and is considered one of the most important pillars of Persian literature. From the stories in this book we come to know that the game of chess was brought from India to Persia and the Persians gave the game of backgammon as gift to Indians. The Persians also brought with them thousands of the Indian musicians, singers and dancers, introducing Indian music were introduced to Persia.
After the invasion of Islam, relations between India and Iran spread in many ways:
1. Perhaps the most obvious is the migration of Zoroastrians to India successively for several centuries and their influence over Indian subcontinent.
In the seventh century of Christian era, we come across a region called the Plain of Zoroastrians in Sindh province. During the region of Akbar the Great (1542-1605) the Zoroastarians took more active part than before in the political and social life of India. One of their priests, Dastur Mahrji Rana, attended the meetings that were organized by that king and explained to him the tenets of Zoroastrianism. During 18th and 19th centuries of Christian era, Zoroastrians played vital role in the development of Bombay city (now called Mumbai). They pioneered the publishing of daily newspapers in western India, founded the first printing presses in Bombay, started cloth mills and the moving pictures industry. The wealthy Zoroastrians also invested their capital in commercial shipping, financial institutions, insurance companies and the banking system, railways, telegraph, press and steel industries; thus becoming a very strong economic and industrial power in Bombay. They also established a very large cultural institute known as The Kama Institute and took an active role in the socio-political growth and development of the greater Bombay region. They brought the industrial revolution and modernized the industry of India. After the independence of the country many Zoroastrians were appointed as the chancellors, vice chancellors of Bombay University, mayors of the municipal corporations, members of parliament, commanders of the armed forces and represented the country in the political circles abroad. The Zoroastrians have also produced such outstanding personalities that they have found a lasting place in the history of this country: Dada Bhai Naurooji, the founder of congress party and the third president of that party, Field Marshal Manik shaw, Dr. Homi Bhabha the great scientist, Jamshid, the founder of steel industry at Jamshedpur, the family of Godrejes and the Tatas.
The influence of the elements of ancient Persian culture and Zoroastrianism over Indian culture is a vast subject. One dimension of this is the impact of Zoroastrianism on the Urdu language and its literature.
2. Research work done by the Iranians about the life and teachings of the Buddha during the last ten centuries.
Shaykh Suddq Ibn-e-Babwayeh (d. 381 A.H.) is considered one of the three great jurisprudents of Shiite School. He has wrote about sixty pages about the Mahdi (the twelfth Imam expected to return in order to purify Islam). In his book he mentions some of the teachings of Buddha.
3. Some of the descendents of Buddhists, who embraced Islam and obtained high positions in the Islamic world:
The ancestors of Barmacides were the curators of the main Vihara of Balkh. One of them was Ja’far who had great influence over Harun al Rashid (763-809 A.D.) the fifth Abbasid Caliph who was the most powerful and vigorous among all the Abbasid Caliphs. He wrote the life history of the Buddha in Arabic and also translated those parts of the book Kalila o-Damna, which are related to the teachings of the Buddha.
4. The Persians have such a high opinion of the Buddha that they have imagined that he belonged to the celestial world.
They believe that he was a contemporary of Tehmuras, the third king of Persia of the Pishdadian dynasty. He had forecasted about the coming of Prophet Mohammad, Imam Ali and Imam Mahdi (PBUT).
In our time the Persian writers who have written articles and composed poems in praise of the Buddha are Bahar (poet laureate), Sadiq Hidayat, Mohammad Hajazi (the short story writers), Ali Asghar Hikmat (the historian), Sohrab Sepehri, Mahdi Akhwan-e-Salis and Faridun kar (the poets). Ali Asghar Hikmat has paid his homage to Buddha in the following verse: Look at the Buddha in this world of earth and clay.
He was a perfect manifestation of the essence of saintliness.
5. The efforts made by Iranians to introduce Indian culture and philosophy to their countrymen and the people of the world
Abu Rehan Al Birumi was the first Persian who introduced Indian culture and philosophy by writing his valuable book, Tahqiq Ma ul Hind (Research Work About India). This work is considered as an authentic source about the culture of ancient India. Besides that he also wrote about twenty treatises related to Indology. Mir Ghayas ud Din Ali Saifi Hasani of Qazwin translated some parts of Mahabharata. the Persian scholar Abul Qasim Mir Fendriski compiled the lexicon of Mahabharata in the 18th Century. Allama Mohammed Husayn Tabatabaii, the contemporary commentator of the Glorious Quran highly praised the Upanishads and delivered several lectures on them.
6. The poets who came to India during Mughal period also highly praised this country.
Their poems are considered as an important chapter in the history of Persian literature. The English translation of some of them being given below:
Oh! Heart come here and be the parrot of India.
Pour sugar from your lips for a while.
How pleasant is India, a country of mirth & joy.
It recalls minding the merriment of the paradise. (khalis of Astarabad)
How excellent is India, the goal of these who are needful.
More particularly for those who are the seekers of prosperity.
The person who is capable of acquiring art and learning, It is necessary for him to go to India. (Fayyaz of Lahijan)
Those who are disappointed in their homeland, Get fulfilled the palate of their ambition and success in India. (Saib of Tabriz)
I am living in ruins but have the desire of prosperity.
It is therefore, I am taking the bird of my heart to India. (Sharif of Shustar)
Just as an eagle catches a partridge
The eyes of Indian damsel have ravished by heart (Saib of Tabriz)
The heart can be taken back from the eyes of Indian damsels, If this is possible that a deer can be taken from a panther. (Saib of Tabriz)
Come to India, see what is the worth and value of generosity and oration here.
This is the country that is the source and centre of oration and generosity. (Talib of Amul)
The gems of knowledge are purchased at the demanded price.
In India are the jewellers who know the worth of learning. (Talib of Amul)
I am leaving India, looking behind towards it with such sorrowful eyes.
That when I move forward, I do not see who is before me. (Kalim of Hamadan)
I am enticed by the grace of India and repenting by leaving it.
I do not know where the throat cut bird will go, being restless (Kalim of Hamadan)
Who has seen the joy and mirth of India?
He sleeps at night in his homeland facing India (Ashraf of Mazandram)
Just as those who are observe fast, wait for the time for breaking it, The people in Iran are restless in Iran waiting to come India (Ashraf of Mazandram)
7. Persian mysticism not only influenced the Muslims of India subcontinent, but it also inspired many sects of non-Muslims.
In 18th century, Sawami Bhopat Bairagi was fond of the epic of Jalal ud Din Rumi. He composed an epic in which he amalgamated Persian mystic thoughts with the teachings of the Vedanta. Reformist saints like Kabir and Guru Nannak founded the Bhakti movement, taking source material from Persian mysticism (a number of teachings of Guru Nanak are in Persian prose and poetry). In one of the Gurudwaras in the city of Dehradun, there is an inscription which was set there about sixty years ago.
8. Persian Calendar and Iranian festivals have been widespread in India during long centuries.
Ghayas ud Din Tughlaq (1265-87 A.D.) was the most powerful ruler of slave dynasty in India. He observed the New Year (Nau Rouz) festivities like the Persians as did the rulers of the Bahmanid dynasty (1347-1527). Zahir ud Din Babur, founder of Timurid dynasty in India, celebrated the New Year festivities in the year 933 A.H./ 1526-27 A.D, when he got victory over Rana Sanga, the Rajput ruler of India (he also started his war campaign against his enemies in the year 934 A.H./ 1527-28 A.D). The following verse of Babur Davvish is (wrongly) attributed to him: Nou Rouz o Nou Bahar o may o Delbari Khoshast Babar be aish kush ke Alam dobareh nist.
In the spring time, during the festivities of Nou Rouz a sweet heart is pleasant.
Babur, try to enjoy, because you will not be in this world again.
The Mughal ruler Akbar the Great adopted the Persian calendar of Sassanid period with its Persian names of the months and the days. The Persian festivities like Nou Rouz and Mehrgan (the festival celebrated before the arrival of autumn season) were celebrated with full pomp and show. His son and successor, Jahangir (1605-1625) also celebrated Nou Rouz with dance and musical performances. These festivities continued for twenty days. The festivities of Nou Rouz were also celebrated in camps at times when the King or Prince was travelling. Jahangir’s son Shahjahan (1628-58) also celebrated these festivals while he travelled the country.
In the Ashoka hall of the President’s palace, New Delhi, there are several Persian verses with Persian paintings. The following verse is about Nou Rouz.
Sahra rukh-e-khod ze abr-e-now rouz beshost.
In dahr-e-shekeste del ze nou gasht dorost
Against the broken heart of this world became restored.
The plain washed its face with cloud water of Nou Rouz.
On the coins of Timurid rulers of India, the names of Persian months can be seen. The following verse was minted on the coin of Jahangir.
be farvardin zar-e-Lahore Shod rashk-e-mah-e-anwar
Ze Nour-e-Sekke-ye-Shah-e-Jahangir ben Shah-e-Akbar
The illuminarure of the coin of King Jahangir son of King Akbar caused every to the coin that was minted at Lahore in the month of Farvardin (21st March-30th April).
On the signets of sons the rulers of India, Persian months can be seen. The followed inscription was carved on the signet of Jahangir:
Dar mah-e-Aban be sekka zad zille Allah
Shah-e-Nour ud Din Jahangir ben Akbar Shah
King Nour ud Din the son of King Akbar minted the coin in the month of Aban (21st Oct – 30th Nov) at Agra (mint).
The following verse, which commences the ghazals of Iqbal is inscribed on his tombs:
Dam-e-mara nafas-e-bad Farvadin Kardand
Geyah Ra ze Serashkam chu yasamin kardand
They made my breath the breeze (of the month) of Farvardin.
They made the grass like jasmine with my tears.
9. India has extremely been influenced by Iranian art and architecture.
The rulers of Tamurid dynasty in India invited several Persian artists to their courts. Mir Sayyid Ali of Tabriz and Khawaja Abdul samad of Shiraz entitled "Shirin Qalam" (the master of sweet pen) were unmatched in miniature and art design. The former accompanied Humayun (1530-40, 1555-56) when he invaded India to recapture his ancestral throne and the latter came at the time when he had regained his lost empire. He made much progress during the reign of Akbar. At the time when Humayun was staying in Persia, he had said to Shah Tahmash (1524-1576), that if Mir Mansur the miniaturist be allowed to come to him to India, he would send one thousand Tumans as renowned calligrapher of his age. When Jahangir got the news that he had been killed, he was very sad and said, if he would have been given under my patronage, I could pay gems equal to his weight. Ashraf of Khurasan was also a renowned calligrapher of his time. He came to India during the region of Humayun and got the title of Mir Munshi (the chief of the scribers). Later he was named Ashraf Khan by the Mughal emperor Akbar. Shahjahan (1628-1651) invited Sayyad Ali of Tabriz at his court by knowing about his dexterity in the art of calligraphy. He awarded him the title of Jawahir Raqam (the gems setler) and appointed the tutor of Aurangzeb (1619-1707), who placed him in charge of the imperial library when became king himself. The Persian artists and artisans whom the Timurid rules of India had invited at their courts introduced new styles in the atmosphere of Indian climate by combining the Hirat or Samarqand school in the miniature paintings. Similarly in the field of architecture, they combined Indian, Persian and Transoxianism styles, which are visible in their forts, mausoleums, mosques and palaces. The best example of that is the mausoleum of Mumtaz Mahal, commonly called as Taj Mahal. It can be said about this building that there is Persian soul that is running in an Indian body. There are many others buildings at Fatehpur Sikri, Agra and Delhi where we find the three styles being combined in a single structure. In the arches, domes, pillars, halls and flower motifs the influence of Persian and Transoxianian art and designs can be seen.
10. The music that is played in the spiritual gatherings at the several shrines India was brought from Persia.
One of these, the Tarana, was introduced by Amir Khusrow of Delhi in India. Musicians came from Persia to India at different intervals and produced several melodies and tunes by combining Persian and Indian music and Indian kings patronised them. On one occasion Jahangir, the Timurid ruler of India awarded gold equal to the weight of the flute of a flute player being pleased by his excellent performance. Several books on music were either written in Persian in India like Lahjat-e-Sikandar Shahi (the tunes of Sikandar Shah) by Omar Sama Yahya of Kabul; and still others relating to Indian music were translated into Persian. It is noteworthy here that many Indian musicians still recite Persian poems on Indian tunes.
11. Several Indian regional languages have enriched themselves by borrowing thousands of Persian words, which have become an essential part of the language and literature:
(a) Dr. Harder Behari, the linguist has made a long list of those Persian words that are commonly used in Hindi language. The Ramayana is a sacred book of Hindus. Even this book is not free from Persian words. Dr. Sharma, the ex-president of India has rightly pointed out that even the metre in which this book has been composed is one commonly used by Persian poets.
(b) A common language spoken in South India has been formed by the combination of the local language called Marathi and Persian. This happened because some of the regions of South India were either under the rule of Persian speaking people or addressed in their language the common people. Early poets of South India like Sayyid Mohammad known as Gisu Daraz (long haired) were highly under the influence of Persian and produced several books in this language. Scholars like Rajore, Professor Pator Dhan and Dr. Pathar have written books to show how many Persian words are commonly spoken in Marathi language.
(c) Urdu language is called the substitute of Persian in India. This is the only language that has been highly influenced by Persian. This language has not only borrowed thousands of Persian words, metaphors, phrases and idioms but also the style of composing poetry. Whatever was the thoughts, contents and the gems of Persian poetry were transferred to India through Urdu poetry. There are several verses in Urdu in which all the words of Persian have been used, except the verbs and prepositions. Though the Urdu speaking poets had not been to part of Persia, but by studying Persian poetry and enjoying the company of Persian poets in India, they tried their best to depict Persian diction and style through Urdu poetry. Mirza Ghalib was a bilingual poet. But he was of the opinion that his Persian compositions were much better than his poems that he composed in Urdu. He says: Put aside the collection of my Urdu poems, Look at my Persian compositions, which are of variegated designs,
Dr.Mohammed Iqbal, is also a renowned bilingual poet. About his Persian composition he says:
No doubt Hindi language is sweet
But, the diction of Dari languages is sweeter, I found Persian appealing to my mind.
It is Therefore; I have chosen it with deliberation,
(d) Persian language, literature and culture also spread in Bengal. The Bengali language enriched itself by absorbing thousands of Persians words. Some of the scholars of the Bengali language have found more then forty percent Persian words this language; all the words for the different parts of human body are in Persian. The names of different dishes and fruit (fresh and dry) are also in Persian. Over the past several centuries, many Persian books (in prose poetry) on different subjects have been translated into Bengali. In 1837 the East India abolished the use of Persian as the official language. Though this decision was in favour of regional languages, protests were raised in Bengal. 481 scholars of Bengal among them 199 were Hindus wrote a protest note against this decision. These protests went unheeded and Persian could not find the position that it had before. Despite this, that it remained the language of culture. Raja Ram Mohan Rai was a religious reformer among the Hindus of Bengal. He wrote his book Tohfal ul Mowahidin( the gift of Unitarians) in Persian. Debender Nath Tagore, father of Rabinder Nath Tagore the poet, was at that time the spiritual leader of the Hindus in Bengal. He had memorized all the Persian poems that had been composed by the renowned poet Hafiz. It is said that that he started his daily working by reciting the poems of Hafiz. He kept these poems with Upanishads, the commentary on the Vedas. Even in 19th century, poets of Bengal used Persian poems as model for their Bengali compositions. During 20th century too many Bengali poets got inspiration from Persian literature and culture.
(e) Punjab (the country of five rivers) is the compound of the Persian words Panj (five) Aab (river). Panjabi the language of this province has always been directly under the influence of Persian. It has thousands of Persian words as do the Kashmiri and Sindhi languages, which are deeply rooted in the culture of this subcontinent.
12. The Persian language in India was the means of communication between the ruling class and their subjects in all of its regions, which speak different languages and have several dialects.
This also played a vital role to bring unity in the country. This also helped the rulers to establish their governments on firm footing. The rulers too on their part encouraged those who wrote prose and poetry in Persian and made it popular among the people. The kings several times gave rich awards to those who were outstanding in Persian literature. Here are examples of some of these awards: Jahangir weighed Persian poets Hayati Gilani and said Gilani against gold and awarded that to them.
Shahjahan weighed with gold the Persian poet Baqi of Nayin, said of Gilan, Qudsi of Mashhad and Kalim of Hamidan and awarded that to them.
The rulers of Bengal and the Deccan (South India) sent rich gifts to Hafiz of Shiraz to invite him at their courts. Though he was unable to come from his homeland Shiraz, but sent his compositions to them and made them immortal by mentioning their names in them.
With such huge patronage from Indian rulers, many Persian speaking prose writers and poets started to migrate to India in quite large number. Indians too showed their great interest in Persian literature and gave all sorts of facilities to the new comers from Persia. At the court of Akbar the Great, among four hundred literary figures, sixty were Iranians.
Other then the poets, those who migrated to India were physicians, jurisprudents and the historians. They were 118 in number. In addition, the persons who were appointed on some high rank and positions, the ministers, the courtiers, the governors and the nobles who had the rank up to nine thousand.
Thus, the migration of the Persians to India established the centres of art, culture, literature and mysticism.
13. For several countries in the past, the poetical compositions of Firdowsi, Khaqani, Nizami, Sinail, Attar, Molavi, Sa’adi, Hafiz, Jami, Urfi and Sa’ib have fulfilled some of the cultural and literary requirements of Indians and provided them mental and spiritual satisfaction.
To make the best use of these works, and to convey this literary and spiritual message to their friends, students and disciples, they also wrote commentaries extensively on these works to remove the obscurities and make the meanings of the subject matter quite clear. Specifically, it can be said that they surpassed the Persians by writing the marginal notes, explanations and the commentaries on Persians books. This is the reason that the number of Persians manuscripts in India is no less than the number that are preserved in Persia. It should be noted here that a large number of them have been carried away (by invaders or visitors), and pests and climatic conditions have destroyed others. The printing and publishing of these books started much earlier than it commenced in Persia. In the 19th century Munshi Naval Kishore a Hindu publisher, published more books than have been published in Iran in the last century. To appreciate the contribution of the Indians in publishing Persian books, we can take the example of the poetical works of Hafiz. It is estimated that this book has, so far, been published in India 130 times, with and without commentaries, with translations, marginal notes and the selections. In one of the introductions of Diwan-e-Hafiz (the poetical collection of Hafiz), which was written in Urdu more than a hundred years ago it has been mentioned that one lakh (100,000) copies of this book had been already published. In the same manner, more commentaries on Persian books (with marginal notes) have been writte by Indians than have been written in Iran. To understand better the Persian masterpieces, they have been translated in to Gujarati, Punjabi, Sindhi, Bengali, Hindi, Urdu and English languages.
It is evident from these examples how much the common people of India have been interested in Persian language and literature. It should also be mentioned here that Mughal rulers of India consulted the Diwan-e-Hafiz to make an augury before taking decision on any serious matter. Copies of the manuscripts used by these kings are still available. The seals, signatures and the comments of the kings clearly indicate how they used the Diwan-e-Hafiz at different occasions.
Some forty years ago the film Mughal-e-A’zam was released, this was based on the story of Prince Salim and the slave girl Anarkali. The slave girl, to know about her destiny, consulted the Diwan-e-Hafiz. When she opened the book found this verse:
Del mirawad ze dastam saheb delan khodara
Darda! Ke raz-e-penhan khahad shod ashkara
O my spiritual guide, help me for the sake of God. I am wrong my heart.
Alas! The secret that has been concealed will get revealed.
14. The textbooks that Indians selected during the last one thousand years to teach Arabic and Persian languages at religious schools are mostly the literary works of the Persians.
Even to teach Arabic, they have used the works of the Persian. Those which are mainly taught are the Sarf-e-Mir and the Nahv-e-Mir. Both of them were compiled by Mir Sayyid Sharif Gurgani, Nizam ud Din of Lukhnow, considered one of great scholars of Islamic studies. The curriculum that was prepared by him some about two hundred years ago for Islamic studies is still in use at all the centres of Islamic studies. Most of the books prescribed by him for this purpose are by Persians. The books of Khawaja Nizam ud Din Tusi, Shaykh Bahayi and Ali Qushchi have been selected to teach mathematics and astronomy; and the books of Sharif Jurjani (Gurgani), Asir ud Din Abhari zanjani, Taftazani Khurasani, Abdullah Yazdi and Sadr ud Din Shirazi have been prescribed for teaching logic. During last two centuries more than seventy Indian scholars have written notes keys, explanatory treatises and marginal notes on these textbooks. Those who wrote these notes are considered the profound scholars and the founders of particular schools. Some of them were Shah Abdul Aziz of Delhi, his brother Shah Rafi ud Din, Maulana Nizam ud Din Lakhnow Farhangi Mahalli, his son Abdul Ali Bahrul ulum, Tafazzal Husayn Kashmiri known as Khan-I-Allama, Dildar Ali called Ghofraan Maab, his two sons Sayyid Mohammad Sultan ul ulama and Sayyid Husain Sayyid ul ulama and Abdul Haii Farhanji Mahalli. Most of them have laid great stress on the works of Mullah Sadra Shirazi and have solved the problems related to philosophy.
Outside schools and the centres of religious studies, there were persons who learnt or taught Persian language and its literature. Akbar the Great, the Timurid ruler in India studied selected parts of the poetical collection of Hafiz with the help of Mir Abdul Latif Qazvini Saifi. Haji Imdad Ullah an immigrant from India to Mecca who fought the British in the 1st war of Independence (1857) taught the epic of Jalal ud Din Rumi, called Mathnam Ma’navi to his disciples. This was the reason that many Muslims of the Sunrite sect became directly or indirectly his followers. He later migrated to Mecca, where he lived about forty years. There also he preached the ideas of Jalal ud Din Rumi to the pilgrims of that holy place. He inspired his disciples so much to preach the teachings of Jalal ud Din Rumi that even today the Mathnavi is being recited and taught at several religious and spiritual gatherings.
15. The families of scholars who migrated from Persia to India after the advent of Islam.
Most renowned among there families are:
(a) The family of Shah Wali ullah of Delhi. This family in a sense is considered the most renowned family of the Muslim scholars in the history of India. His father Shah Abdul Rehim, the sons Shah Abdul Aziz, Shah Rafi ud Din and Shah Abdul Qadir and the grandsons Shah Mohammed Is haq and Shah Ismail were the great scholars of Islamic studies during the region of Muslims in India.
(b) The Khairabadi family produced scholars like Fazl-e-Imam, his son Faze-e-Haqq and the grandson Abdul Haqq.
As has been mentioned by Shah Wali ullah and the others, the genealogy of both these families reaches to Sher Malik, who ruled in one of the regions of Khurasan. Two of his sons migrated to India. Each one them was appointed a Mufti of a one of the provinces of the country. Their descendents also followed the steps of their ancestors and produced eminent scholars.
The scholarly lineage of the family of Shah Wali goes back through his father Shah Abdul Rahim to Khawja Jamal ud Din Mahmud Shirazi, the student of Jalal ud Din Dewani, the greatest scholar and philosopher of Persia during 9th century of Islamic era. The scholarly lineage of the family of Khairabadis goes back to the family of Farhangi Mahallis (see below).
(c) The family of Farhangi Mahalli
The members of this family claim their genealogy reaches to Khawja Abdullah Ansari the great sage of Persian and a profound scholar of the Persian language. Their scholarly line is claimed to trace back, through Nizam ud Din, to Hakim Allama Mir Fath ullah Shirezi. The contribution of Mir Fath ullah Shirazi in the history of India will be mentioned later. This much should be pointed out here that Mir Fath ullah was the student of Jamal ud din Mehmoud Shirazi and Ghayas ud Din Mansour Dashtaki Shirazi. These were the most renowned statesman and profound philosophers of Persia during the 10th century of Islamic era. Fahangi Mahall has produced many scholars like Qutb ud Din Sahalavi, his son Nizam ud Din and grand sons Mohammed Hasan Lakhnavi and Abdul Ali Bahrul ulum, wali ullah and Abdul Hayi of Lukhnow.
(d) The family of Ghufran Maab.
This family, during last two centuries has played very important role to preach the tenets of islam from shirts point of view. Amongst the scholars that it has produced are Sayyid Dildar Ali, his two sons Sayyid Mohammad Sultan ul ulama and Sayyid Husayn Sayid ul Ulama and the grand son Sayyid Mohammad Mumtaz ul ulama. The genealogy of this family goes back to Sayyid Najm ud Din Sabzwari. Members of the family are in the scholarly lineage of Dildar Ali. In Iran and Iraq they have been the students of Wahid Bahbanir, Bahr ul ulum Brojardi, Sayyid Madi Shahrestani, Sayyid Mahdi Isfahani Khurasani. In the rational sciences they have benefited from the teachings of the scholars of Farangi Mahall, who were amongst the outstanding scholars of Persia.
(e). The family of Mufti Mohammad Quli.
The family Mufti Mohammad Quli also played very active role for preaching the tenets of the Shiite sect. Besides Mufti Mohammad Quli, this family also produced many other scholars who proved great exponents of this sect. These include his sons Mir Hamid Husayr the author of Aqbat, Aijaz Hasayn the writer of Kashful Hujb and Siraj Husain. One of the ancestors of this family was the Sayyid of Nishabur, who migrated to India. The scholarly line of this family connects with the scholars of Persia though Ghufran Maab. Besides scholars of religious studies, this family also produced literary figures. Among them Mohammad Husayn Azad also called Shams ul ulama was a highly renowned figure in Urdu literature. He was a poet, prose writer as well as a historian of Urdu literature. His ancestor, Hamadan salman, claimed to the descent from Salam farsi, one of the companions of the Prophet. His mother and paternal grandmother were also Persians. He pioneered the introduction of the scientific method into his research in Urdu literature. He also made strenuous efforts to compile a book on lexicon. For this purpose he travelled twice to Persia to get first hand knowledge from the men of letters of that country and brought valuable information from there.
16. Many Sufi orders and the exponents of the important scholars of jurisprudence came from Persia to India. Most of them were Persians who developed their thoughts in a Persian environment.
The greatest leader of chishtiya order was Khawja Main ud Din Sajzi. He belonged to Sajistan, a district in the west of Sistan province (the birth place of the legendary hero Rustan) he travelled in different parts of Khurasan and its surrounding areas to acquire knowledge and attain spiritual perfection. He finally settled down in Ajmer, a city in Rajasthan, in India and has since been known as Khwaja Ajmeri. He left his works on mysticism in Persian, with which millions of the people all over India have been benefited. Khwaja Qutb ud Din Bakhtyar Kaki, Baba Farid ud Din Ganj-e-Shakar, Khwaja Nizam ud Din Aulya and Nasir ud Din Chiragh-e-Dehli were his disciples and successors. They also developed their mystic ideas in Persian and became proficient in Persian mysticism. During last several centuries their mystic thoughts and ideas and transformed them to successive generations. Khwaja Moin ud Din Chishti was entitled Sultan ul Hind. As he stayed at Ajmer, the city is called Ajmer Sharif (the sacred city of Ajmer) as a mark of reverence. His shrine is an extremely sacred centre. Even Akbar the Great, despite being very liberal minded and unbiased, visited his shrine several times and even went from Agra, the capital of his empire to Ajmer bare-footed. The celebrations performed at his death anniversary are called Urs. These festivities are celebrated every year in the month of Rajab. Millions of the people come from all over the sub-continent to attend those functions. The shrines of his disciples and successors too, like that of Nizam ud Din in Delhi, are also considered sacred places and are visited with great reverence.
Abdul Qadir was a Persian, belong to Gilan province of Persia. He founded the Qadiri order. Many mystics in India followed his path. Even prince Dara Shikoh, who was very liberal in his views, followed this order. None of the mystic orders in the Islamic world are as popular and influential as this one.
The Sohrvardiya order was founded by Hikah ud Din Abu Hafs of Sohrvard, a town in Zanjan Persia. He is considered to be one of the great spiritual guides of India. This order was introduced in India by his disciple Baha ud Din Zakriya of Multan. This is next to Qadiri order and has most its followers in Bengal.
The Naqshbandi order was founded by Khwaja Baha ud Din of Naqshband, a small village in Khurasan. Khwaja Mohammad Parsa, Khwaja Yaqoub Charkhi, Abdul Rehman Jami and Shykh Ahmed of Sarhin entitled Mujaddid-e-Sami (the second revivalist of Islam) were his disciples. They all developed their mystic ideas in Persia. The works of these saints of the Naqshbandi order are very popular in India.
In jurisprudence most of the Muslims of Sunni sect in India follow the school of Imam Abu Hanifa, who was also of Persian origin. Some of the scholars are of the opinion that he was one of the descendants of Sassanid ruler Naushivan the Just, who had passed a judgement that one could not read the glorious Quran fluently in Arabic, he could read the Persian translation of this sacred book. Two of his students Mohammad Bin Hasan and Abu Yosuf also had the same opinion. Some of the great jurisprudents of India have told that Habib A’jami, the spiritual leader recited the Persian translation of the glorious Quran in his prayers, because he was not fluent in Arabic.
17. Over the past eight centuries the people of India considered the Persian language the most appropriate for producing their works on the various subjects like mathematics, astronomy, astrology, metaphysics, chemistry, medicine, logic, philosophy, mysticism, ethics, law, music and the other fine arts, geography, sociology, religious studies, history, biography, travelling and the others.
These books provided so much source material about different aspects of the material, spiritual, scientific, individual and social life of India that their study was unavoidable. To ignore these books meant to be deprived of the source material related to the history, culture, art and the other objects mentioned about of at least of the past eight centuries of this vast country. In this regard, the following points should be kept in mind:
(a) Not only the Muslims in India, but also followers of other religions like Hinduism and Sikhism used Persian language as a means of preaching their religion. Some of them even set Persian inscriptions on their places of worship. Durga is a deity of Hindus. The Persian inscription was set on her temple in 1178 A.H. There is a temple of Shiva of Mathura built in 1222 A. H. its inscription is also in Persian this shows that how Persian was popular among non-Muslims and had superiority over the local languages. Besides that, sacred books have been translated in Persian several times. We have twenty-seven translation of the Ramayana, twelve translations of the Mahabharata, seven translations of Jog Bashista, eight translations of Bhagawad Gita and eleven translations of Bhagawad Puranas.
(b) In order to acquire a better understanding of the Persian language, and with the purpose to produce their compositions in an ornate style and in order to preserve the works of their ancestors, Indians paid much of their attention to lexicography and to compiling the biographies of Persian poets. They also compiled books on Persian grammar. In this field they surpassed the Persians.
(c) The Persian compositions of the Indians: The Indians having any consideration of cast, sect or religion composed verses in Persian and decided them in the literary gatherings. Their compositions in quantity as well as in quality were sometimes much better than that what the Indians composed in their homeland. Now, the Indian scholars are busy to compile their compositions and produce in book form.
18. The Indian poets who composed in Persian have also praised the regions where they lived.
(a) Some of the verses in praised of their regions are given below:
Banaras: Be exalted the Glory of God. May Banaras be safe from the evil eye.
This is a garden of paradise, which is pleasant and flourished. It seems that this city is a beautiful damsel.
Who has the mirrors of the Ganges in her hand every morning and evening.
There is the temple of those who ring the bell.
Verity this is the Mecca of Hindustan.
The Punjab: When the word Punjab came on my tongue It became the wave of Kausar (the river of paradise) in my mouth.
What is the Punjab? A chosen land in seven countries.
The seven countries admit its superiority.
Sarhind:
The land of Sarhind causes envy to China.
Verity this is the highest paradise on the earth.
This is the city of those who are melancholic.
Because Hind (India) has put his head on its feet.
Its dust is the collyrium for the eye of the soul
Its environ is the look on the cheek of victory.
Kashmir:
Open your bedding in Kashmir, look at hillocks and the traces of its habitotion.
See the Paris of ring doves and Starlings on the tops of sour cherry trees.
There are the waves of the spring winds. The partridges and nightingale are thousands in number.
(b) Persian inscriptions on forts, palaces, temples, shrines, hermitages, mosques and schools
Here we will mention about those two hundred Persian verses, which have been calligraphically presented on the ceiling of Ashoka hall (the palace of the President of India), along with the paintings of the Qajavid King and Princes. This hall was built in 1932-33. It is said ten calligraphers, art designers and miniaturists were engaged to decorate this hall. In the southern part of this hall there is portrait of Nizami Ganjavi over the fireplace. Under this portrait this Persian verse of this poet has been inscribed in Nasta’liq style with gold: Khodavandi ke a’rsh o Korsi afraakht Tawanad qodratash qasri chonin Saakht.
“The Almighty who raised His throne on the plinth, It is within his power to make such a wonderful palace too”
(c) The rulers, which doing correspondence were also using the Persian verses for their addresses. In the letter that Humayun wrote to Shah Tahmasb he wrote this verse:
Che be darya, che be Sahra, che be dasht.
Begozasht az Sar-e ma aanche gozasht.
“While crossing the sea and passing through the plains, many undesirable events happened to come on the way.”
(d) Persian inscriptions can be seen on the signets of the kings and on the seals and emblems of the nobles and the Maharajas. The coin of Akbar the great minted at Allahabad bore this inscription:
Hamesha chon zar-e Khorshid o mah rayej baad Be sharq-o-gharb e-Jahan Sekka-ye Allahabad.
“The coin minted at Allahabad, may be in currency for ever in the East and the West of the world.”
It should be noted here that this couplet was composed by Sayyed Sharif Sarmadi of Nishabur, the nephew (sister’s son) of Amir Shahmir, the leader of the chevaliers of Shah Tahmasb Safari.
On one of the coins of Ranjit Singh, the Sikh ruler of Punjab bore the following couplet that was composed by Lachmi Narayin the poet.
Lachmi Narayin del Shaad Kard Khana-I-Ranjit Sang abaad Kard.
“Lachmi Narayin pleased his pleased by making the house of Ranjit Singh flourished.”
When Jassa Singh, the Sikh leader removed the ruling dynasty of Ahmad from the seat of Punjab, this coin was minted with this Persian inscription:
Sekke zad dar Jahaan fazl-e-Atal
Molk-e-Ahmad gereft Jassa Kal
“By the grace of God the Almighty, Jassa kal minted the coin in the world by taking the country of Ahmad”.
During the Sikh rule in Punjab, this coin was printed at Lahore, which bore this Persian couplet:
Yaft teegh-e fath o nosrat bi derang
Az go rou gobend nanak senghe rang
“The sword of Guru Gobind Nanak Singh Rang gained the victory.”
Tipu Sultan is considered one of the great freedom fighters of India. On one of his signets we find this Persian hemistich: Din-e-Ahmad dar Jahan roshan ze fath-e-Hydar art or “The religion of Ahmad (the prophet) is brightened by the victory of Ali (the lion).” On the other
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