Prof. A.W.Azhar Dehlavi With eminent Persian Scholars participating in A Discussion On Indo-Persian Literature in All India Radio,New Delhi

LIST OF THE RECEPIENTS OF GHALIB AWARD1973 1974

LIST OF THE RECEPIENTS OF GHALIB AWARD1973 1974
1 Dr. Gyan Chand Jain (Research) 1 Prof. Syed Hasan Askari (Research)
2. Qazi Abdul Sattar (Urdu Prose) 2 Janab Jamil Mazhari (Urdu Poetry)
3. Prof. Kalimuddin Ahmed (Criticism) 3 Prof. Kanhayya Lal Kapoor (Urdu Prose)
4 Ismat Chughtai (Urdu Drama)
1975 1976
1 Janab Qazi Abdul Wadood (Reasearch) 1 Prof. Nazir Ahmad (Research)
2. Janab Moin Ahsan Jazbi (Urdu Poetry) 2 Janab Sikandar (Urdu Poetry)
3. Janab Krishan Chandra (Urdu Pross) 3 Janab Malik Ram (Urdu Prose)
4 Dr. Mohammad Hasan (Urdu Drama) 4 Janab Kartar Singh Duggal (Urdu Drama)
1977 1978
1 Janab Zoe Ansari (Research) 1 Prof. S.A.H. Abidi (Research)
2 Janab Bismi Saeedi (Urdu Poetry) 2 Dr. Khalil-ur-Rehman Azmi (Urdu Poetry)
3. Janab Gopal Mittal (Urdu Prose) 3 Janab Rajinder Singh Bedi (Urdu Drama)
4. Janab Habib Tanvir (Urdu Drama)
1979 1980
1 Janab Rasheed Hasan Khan (Research) 1 Prof. Syed Hasan (Research)
2 Janab Majrooh Sultanpuri (Urdu Poetry) 2 Janab Firaq Gorakhpuri (Urdu Poetry)
3 Mohtarma Jilani Bano (Urdu Prose) 3 Maulana Imtiaz Ali Arshi (Urdu Prose)
1981 1982
1 Prof. Al-e-Ahmad Suroor (Research) 1 Janab Khaliq Ahmed Nizami (Research)
2 Janab Ghulam Rabbani Taban (Urdu Poetry) 2 Janab Saghar Nizami (Urdu Poetry)
3 Janab Mohd. Atiq Siddiqui (Urdu Prose) 3 Qurratul Ain Haider (Urdu Prose)
4 Janab Maheshwar Dayal (Urdu Drama) 4 Janab Reoti Saran Sharma (Urdu Drama)
1983 5 Janab Abid Ali Khan (Urdu Journalism)
1 Prof. Mukhtrauddin Ahmad (Research) 6 Janab Mujtaba Husain (Urdu Humour)
2 Janab Nazish Pratapgarhi (Urdu Poetry) 7 Janab Khaliq Ahmad Tonki (Urdu Calligraphy)
3 Janab Khawaja Ahmad Abbas (Urdu Prose) 1984
4 Sheila Bhatia (Urdu Drama) 1 Prof. Abu Mohammad Sahar (Research)
5 Janab Yunus Dehlavi (Urdu Journalism) 2 Janab Maikash Akabarabadi (Urdu Poetry)
6 Janab Fikr Tonsavi (Urdu Humour) 3 Janab Sabahuddin Abdur Rehman (Urdu Prose)
7 Jana Fazlur Rehman (Urdu Calligraphy) 4 Prof. Gopi Chand Narang (Literary Services)
1985 5 Janab Azhar Afsar (Urdu Drama)
1 Dr. Noorul Hasan Hashmi (Research) 6 Janab Naz Ansari (Urdu Journalism)
2 Janab Akhtar Ansari (Urdu Poetry) 7 Janab Yusuf Nazim (Urdu Humour)
3 Janab Kashmiri Lal Zakir (Urdu Prose) 8 Syed Mukhtaruddin Bukhari (Urdu Calligraphy)
4 Janab M.M. Rajinder (Urdu Drama) 1986
5 Sualeha Abid Husain (Literary Services) 1 Prof. Noorul Hasan Hashmi (Research)
6 Janab Ahmad Saeed Malihabadi (Urdu Journalism) 2 Prof. Jagan Nath Azad (Urdu Poetry)
7 Janab Raza Naqvi Wahi (Urdu Humour) 3 Prof. Asloob Ahmad Ansari (Urdu Prose)
8 Janab Abu Jafar Zaidi (Urdu Calligraphy) 4 Janab Ibrahim Yusuf (Urdu Drama)
1987 5 Janab Anand Narain Mulla (Literary Services)
1 Janab Shams-ur-Rehman Farooqi (Research) 6 Janab Ghulam Rasool Arif (Urdu Journalism)
2 Janab Ali Sardar Jafri (Urdu Poetry) 7 Janab Ahmad Jamal Pasha (Urdu Humour)
3 Janab Kalidas Gupta Riza (Urdu Prose) 8 Dr. Amina Alif Alif (Urdu Calligraphy)
4 Janab Rifat Sarosh (Urdu Drama) 1988
5 Prof. Abdul Mughni (Literary Services) 1 Janab Ali Jawwad Zaidi (Research)
6 Janab Hilal Seoharvi (Urdu Humour) 2 Janab Akhtarul Iman (Urdu Poetry)
7 Janab Shamim Ahmad Ansari (Urdu Calligraphy) 3 Janab Ram Lal (Urdu Prose)
1989 4 Ustad Hafiz Ahmad Khan (Urdu Drama)
1 Janab Shabbir Ahmad Khan Ghauri (Research) 5 Dr. Hira Lal Chopra (Literary Services)
2 Janab Kaifi Azmi (Urdu Poetry) 6 Janab Rizwan Ahmad (Urdu Journalism)
3 Janab Joginder Pal (Urdu Prose) 7 Janab Bharat Chand Khanna (Urdu Humour)
4 Janab Syed Mohammad Mehdi (Urdu Drama) 8 Janab Hafiz Abdul Sattar (Urdu Calligraphy)
5 Janab Sahir Hoshiarpuri (Literary Services) 1997
6 Mufti Shokat Ali Fehmi (Urdu Journalism) 1 Dr. Kaliq Anjum (Research)
1998 2 Late Janab Wamiq Jaunpuri (Urdu Poetry)
1 Prof. Muzaffar Hanfi (Research) 3 Prof. Shakeed -ur-Rehman (Urdu Prose)
2 Janab Mazhar Imam (Urdu Poetry) 4 Prof. Zahida Zaidi (Urdu Drama)
3 Prof. Mehmood IIahi (Urdu Prose) 5 Dr. Raj Bahadur Gaur (Literary Services)
4 Janab A. R. Kardar (Urdu Drama) 1999
5 Dr.Shyam Lal Kalra
(Abid Peshawari) (Literary Services) 1 Dr. Ziauddin A. Desai (Research)
2000 2 Prof. Nisar Ahmad Farooqi (Urdu Poetry)
1 Dr. Tanveer Ahmad Alvi (Research) 3 Prof. Shaharyar (Urdu Prose)
2 Prof. Qamar Rais (Urdu Poetry) 4 Janab Zaheer Anwar (Urdu Drama)
3 Janab Fiza Ibn-e-Faizi (Urdu Prose) 5 Prof. Masood Husain Khan (Literary Services)
4 Janab Anwar Azeem (Urdu Drama) 2001
5 Janab Manmohan Talkh (Literary Services) 1 Prof. Shamim Hanfi (Research)
2002 2 Prof. Wahab Ashrafi (Urdu Poetry)
1 Prof. Haneef Naqvi (Urdu Research) 3 Janab Umar Ansari (Urdu Prose)
2 Dr. Rehana Khatoon (Persian Research) 4 Prof. Sajida Zaidi (Urdu Drama)
3 Prof. S.R. Kidwai (Urdu Poetry) 5 Pandit A.M. Zutshi
(Gulzar Dehlavi) (Literary Services)
4 Janab Nida Fazli (Urdu Prose)
5 Janab Anees Azmi (Urdu Drama)
6 Prof. Amir Chand Bahar (Literary Services)
2003
1 Prof. Khurshid-ul-Islam (Urdu Research)
2 Prof. Sharif Husain Qasemi (Persian Research)
3 Prof. Nayyar Masood (Urdu Prose)
4 Janab Irfan Siddiqui (Urdu Poetry)
5 Janab Iqbal Majeed (Urdu Drama)
6 Janab Rattan Singh (Urdu Literary Services)
2004
1 Prof. Waris Alvi (Urdu Research)
2 Prof. Shams-uddin Ahmad (Persian Research)
3 Janab Devinder Issar (Urdu Prose)
4 Janab Baqar Mehdi (Urdu Poetry)
5 Janab Aziz Qureshi (Urdu Drama)
6 Prof. S. Mohammad Aqil Rizvi (Urdu Literary Services)
7 Janab Mohammad Khalil (Literary Services for popularising Science in Urdu)
2005
1 Prof. Fuzail Jafri (Urdu Research)
2 Prof. A.W. Azhar (Persian Research)
3 Janab Abid Suhail (Urdu Prose)
4 Janab Akhtar Saeed Khan (Urdu Poetry)
5 Janab Yograj Tandon (Urdu Drama)
6 Dr. Kamal Ahmad Siddiqui (Urdu Literary Services)
7 Dr. Mohammad Aslam Parvaiz (Literary Services for popularising Science in Urdu)
2006
1 Prof. Hamidi Kashmiri (Urdu Research)
2 Prof. Kabir Ahmad Jaisi (Persian Research)
3 Prof. Aslam Parvez (Urdu Prose)
4 Janab Balraj Komal (Urdu Poetry)
5 Janab Shahid Anwar (Urdu Drama)
6 Janab Aleem Saba Naveedi (Urdu Literary Services)
7 Janab Izhar Asar (Literary Services for popularising Science in Urdu)

28th International Conference of Persian Teachers concludes at GNDU

28th International Conference of Persian Teachers concludes at GNDU
Written by Jagmohan Singh, Punjabnewsline, Amritsar
Sunday, 30 December 2007

A galaxy of eminent Persian scholars from India and abroad who gathered here to participate in the 28th International Conference of Persian Teachers were of the unanimous view that Persian be made part of the syllabi compulsory in Indian Universities and in other educational institutions. They also resolved that a Council for promotion of Persian be constituted by the Union Government.


A galaxy of eminent Persian scholars from India and abroad who gathered here to participate in the 28th International Conference of Persian Teachers were of the unanimous view that Persian be made part of the syllabi compulsory in Indian Universities and in other educational institutions. They also resolved that a Council for promotion of Persian be constituted by the Union Government.

The Amritsar Conference also resolved that the posts of Persian teachers still lying vacant in different educational institutions should be filled immediately. New short term courses be introduced in Persian for advocates.

These were the important resolutions passed in the Academic Session of the Conference were read out at its valedictory function held Guru Nanak Dev University. Eminent scholar of Sikhism, Professor Prithipal Singh Kapoor,.More than 150 Persian scholars from India, Iran and Afghanistan participated in this Conference. More than 25 research papers were presented by noted scholars on the relation of Persian with Sikhism and also on the importance and relevance of Persian Language.

The eminent scholars were also of the view that Persian course should be made compulsory for the students of M.A. (History) especially at Guru Nanak Dev University. They said that Short-term Orientation Courses/ Refresher Courses should be arranged to popularize Persian language among the Non-Persian people to acquaint them with the influence of Persian on Indian literature.

hey resolved that the vacant posts of Persian in the Department of Archeology, Museums and in various Universities should be filled immediately. They urged the Government to establish a Council for the promotion of Persian language and literature for the preservation of rich cultural heritage of Persian because most of the manuscripts are available in Persian.

Professor Prithipal Singh Kapoor, former Pro Vice-Chancellor of Guru Nanak Dev University highlighted the importance and relevance of Persian language and its placement in Punjab. He said Persian has a great cultural heritage. Talking about the relation of Persian language and Sikhism, Professor Kapoor said that interaction of language started with Guru Nanak. He went to Puri, Mathura, Haridwar, Mecca, Madina and Baghdad and interacted with the greatmen of the Area. (PTI)

Prof. (Ms.) Azarmi Dukht Safavi, President of the All-India Persian Teachers Association, Professor A.W. Azhar, General Secretary of AIPTA, Professor Asgar Dad Beh from Iran, Professor Ahmad Ansari from Bombay and Professor Ali Mohammad Moazzni of Tehran also shared their impressions about the Conference.

The All India Persian Teachers’ Congress

The All India Persian Teachers’ Congress held its 26thIn-ternational Session from 25 March to 27 March, 2006. Thesessions was co-sponsored by All India Persian Teachers’Association (AIPTA) of Delhi and Osmania University andconvened in Hyderabad, India at Osmania University. Profes-sor Suleman Siddiqui, Vice Chancellor of Osmania Univer-sity and Chairman of the Reception Committee, whose aca-demic specializations include Sufism in the Deccan, Islamicjurisprudence and modern trends in Islam, made the welcomeaddress.The following books were released at the conference:Farsi Drama: Tarikh wa Tanqeed, by Mr. Hossein RavishMughal Shahzaadian: Ilmi wa Adabi Khidmat, by Mr. ShafieShakeeb
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5Farsi Drama Nigari par maghrib ke Asrat’, by ProfessorJaleel TajleelThe following books were translated into Persian:Tooti-e Hind Sue-Chaman, a travelogue of R. N. Tagore, tr. byMr. Hossein RavishWajood-e Wijdani, divine songs of Baul from Bengali intoPersian, tr. by Mr. Shafie ShakeebThe following books were published by CCRUMUnani Medicines in India (Persian Language), by AghaHossein RavishAaina-e Sarguzisht (Russian translation), by Mr. MortazaShafie ShakeebThe following received awards for serving the cause of Persianin India:Professor Sharifunnisa Anasari (retired), Professor andHead, Department of Persian, Osmania University, HyderabadProfessor Pl. Yaqoob Oman (Retired), Professor and Head,Department of Persian, Nizam College of Arts, Osmania Uni-versity, Hyderabad***Habib Borjian has published the following recent articles:"A Mazandarani account of the Babi Incident at ShaikhTabarsi," Iranian Studies 39/3, 2006, pp. 381-400."The Oldest Known Texts in New Tabari: The Collection ofAleksander ChodŸko," Archiv Orientálni 74/2, 2006, pp. 153-171."Mazandarani: language or dialect?" Iranshenasi 18/1, 2006,pp. 43-49."Textual sources for the study of Tabari language I. Olddocuments," Dialectology/Guyesh-shenâsi, no. 4, 2006.He has also made the following new contributions toEncyclopaedia Iranica, published online at: www.Iranica.com:"Âlempur, Mohiy-al-Din" (Tajik journalist); "Amir Pâzvâri"(legendary poet of Mazandarani language; with Maryam Bor-jian); "Âsemi, Mohammad" (Tajik scholar and humanist);"Bidokht" (center of Gonâbâdi Sufi order in Khorasan);"Kulâb" (province and town in Tajikistan); "Kurgan-Tepe"(town and former province in Tajikistan); "Tajikistan-Dictionaries and Encyclopedias".and has presented the following conference paper:"Central Iranian Plateau Dialects: Methods and Goals ofDocumentation" (with Maryam Borjian), Endangered andMinority Languages and Language Varieties. GeorgetownUniversity Roundtable on Languages and Linguistics, Wash-ington, D. C., March 3-5, 2006.***Rosemary Stanfield-Johnson presented the paper “The Follyof Working Backward from Published Text to Manuscript.”Second World Congress for Middle Eastern Studies. Amman,Jordan, 11-16 June 2006.***Brill's journal Iran and the Caucasus (IC) provides a specialoffer to ASPS membersThe peer-reviewed journal Iran and the Caucasus publishesin-depth and multi-disciplinary research in the field of thehistory of the Iranian and Caucasian peoples. It offers a widerange of scholarly topics aimed at experts in their respectivefields of research. Since 2002, the journal has been publishedby Brill, well-known and widely acclaimed for its publicationsin the area of Central Asian and Middle East and Islamic Stud-ies. Two substantial issues are published annually.IC is devoted to furthering our knowledge of the region in awide variety of fields: history, economics, social sciences,archaeology, religion, literature, philology, and anthropology.The journal is edited under the guidance of an interculturaleditorial board with scholars from the region itself, as well asfrom Europe and the United States. It is therefore unique inbeing a scholarly forum in the truest sense of the word on aregion of growing importance, and a treasure-trove of informa-tion otherwise hard to get at. IC is supported by the CaucasianCentre for Iranian Studies in Yerevan, Armenia.For information on the journal please visit the journal webpage at http://www.brill.nl/ic. The journal page provides easyaccess to relevant information such as aims and scope, edito-rial board members, author submission guidelines, indexingand abstracting databases and subscription prices. There isalso a link to the online version of the journal. Here you canfind more information on how to register for RSS-feeds and T-o-C-alerts. For a free online issue, please go tohttp://www.ingentaconnect.com/content/brill/ic.Free trial for members of ASPSIC would like to introduce you to our journal and have yourvalued opinion on its content. Therefore, we offer all ASPSmembers a free trial to the electronic version of the journalduring the months of November and December 2006. Thisspecial offer is only valid for current ASPS members. If youare interested, please send an email to Ms. Liesbeth Kanis,kanis@brill.nl. You will then receive a username and pass-word, which will provide you access for the months of No-vember and December 2006.
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6***The establishment of the “Houshang Pourshariati Iranian Stud-ies Book Award” was announced at the 39th Middle EastStudies Association of North America (MESA) yearly meetingheld in Washington D.C., November 19-22, 2005. The bookaward recognizes outstanding publishing in Iranian studies.The inaugural recipient of the award, recognized for lifetimeachievements in Iranian Studies, was the late professor ShapurShahbazi of Eastern Oregon University.The annual “Houshang Pourshariati Iranian Studies BookAward,” carries a stipend of $2,000; it is awarded to non-fiction scholarly monographs based on original research pub-lished in English. Eligible for consideration are those that“seek to advance knowledge and scholarship on Iran and Ira-nian culture and history, and its expression in literature, phi-losophy, art, and science from ancient times to the present.”For further information about the award please seehttp://mesa.wns.ccit.arizona.edu/excellence/pourshariati.htmHoushang Pourshariati (1934–2004) was a journalist, publicintellectual and humanist who devoted his life to the advance-ment and welfare of Iran in the course of his distinguishedcareer in the Iranian press and media.Travel Fellowship ProgramASPS is happy to announce continued support from the OpenSociety Institute (OSI) for our fellowship program. Our granthas been renewed for three years. We are currently acceptingapplications for travel fellowships.Qualifications: Applicants from Iran, Afghanistan, and Taji-kistan who are engaged in teaching or research in the humani-ties or social sciences, and have a formal invitation or accep-tance of a paper from an academic institution or sponsors of aconference in the United States, may submit (1) a letter ex-plaining the research, the title of the paper, and details of theconference; (2) a letter of acceptance from the conference,and; (3) a curriculum vitae to:Dr. Colin MitchellDept. of History6135 University Ave.Dalhousie UniversityHalifax, Nova Scotia, CANADA(902) 494-2788 c.mitchell@dal.caPlease Note: The Travel Fellowship Program will only reim-burse against original receipts for expenses including travel,lodging, meals, and conference registration. The limit is$3,000. Those who receive travel fellowships agree to write areport of their travel and to submit a copy of the paper deliv-ered.The Central Asia Research Fund (CERF)CERF provides grants of up to $1500 to support the researchand publications of individual Central Asian scholars in Af-ghanistan, Kazakhstan, Kyrgyzstan, Tajikistan, Uzbekistan,and Northwest China.We are pleased to announce a call for applications for the2006-07 CERF award. Our deadlines have changed to enableus to better publicize the grant program in different regions,thereby making grant opportunities available to as many wor-thy applicants as possible.The deadlines for the receipt of proposals are September 15and June 15 of each year.Awards will be announced on November 15 and August 15 ofeach year.General Grant ProvisionsEligibility: CERF grants are available to individual applicantsfrom Afghanistan, Kazakhstan, Kyrgyzstan, Tajikistan, Uz-bekistan, and Northwest China who demonstrate how theirresearch will make a substantive contribution to the knowledgeof historical, political, economic, or cultural developments inthe region of Central Eurasia. Applicants must hold a mini-mum degree equivalent to a BA. Grantees are not eligible toreapply for a CERF Grant for five years from the receipt of aprevious CERF award.Financial Provisions: Grants do not exceed US $1500 andprovide funding for the following:• Publication costs for books or monographs (including trans-lations from English)• Technical equipment necessary for specific research projects,such as computers, printers, scanners, voice recorders, or digi-tal cameras• Travel expenses for archival research that will result in ascholarly publicationSelection Process: CERF grants are awarded twice a year.Proposals must be received on each deadline of September15thand June 15th. An ASPS evaluation committee consistingof the grant director, Dr. Jo-Ann Gross, and two persons cur-rently serving on the Board of Directors of ASPS will reviewapplications. The CERF Committee will make an effort when-ever possible to provide regional balance in the distribution ofgrants based on:• Importance of the topic• Academic merit of the proposed project• Demonstrated career commitment to the field• Feasibility of the project• Potential impact of the research• Adequate academic and professional experience of thecandidate
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7Application for a CERF award: CERF candidates are re-quired to submit an electronic application in MS Word formatthat includes the following:1. Name and address, email address, fax number2. Place and date of birth3. Citizenship4. Institutional name and address5. Research field or discipline6. Highest degree obtained7. Title and description of research proposal (1-2 pages) thatincludes objectives and potential impact of research and/orpublication8. Budget (included detailed account of specific expenses)Award and Final Report: The grant period is for one year.Of the award, $200 will be held until the receipt of a one pagefinal report (sent electronically) within two months of thecompletion of the award, and the receipt of two copies of anypublication resulting from the award. The report must includethe following:• Name of project and objectives• Extent to which the objectives were met• Impact of project• Receipts of all expenses***Conferences, Exhibitions, Calls for Papers, and ArticlesFirst Interdisciplinary Conference on the Visual Anthropologyof IranCALL FOR PAPERS: University of Oxford, September 2007.The two-day conference on the Visual Anthropology of Iran,organized by the Society for Iranian Anthropology (SIRA) willgather together specialists from across the world, scholars andstudents alike (anthropologists, folklorists, ethnographers,linguists, filmmakers, artists, and photographers) interested inall aspects of the visual culture of Iran: works in film, video,media and multimedia, and all its visual representations in art.This first conference will examine the origins and developmentof the visual anthropology of Iran through pre- andpost-revolutionary periods. In addition, the conference willinclude a special competition, which will enable visual anthro-pologists and filmmakers to present their films aboutIran. An international jury made up of academics and special-ists, under the patronage of French screenwriter Jean-ClaudeCarričre, will award a special prize for the best film. For moreinformation and details, please visit our website:www.anthropology-iran.orgContact: Dr. Michael AbecassisE-mail: michael.abecassis@mod-langs.ox.ac.uk, orinfo@anthropology-iran.org***CALL FOR ARTICLES: The editorial board of Iran and theCaucases (IC) invites you to submit articles for publicationdealing with Irano-Caucasica, with particular focus on Iranianmatters: History of the Iranian and Caucasian Peoples (An-cient, Medieval and Modern), Literature and Folklore (Textsand Studies), Textology, History of Religion, Archaeology,Economic and Political problems and challenges of the region,etc. For more information please contact the editor: Garnik S.Asatrian, caucas@armline.amSubmission guidelines:For details on how to submit an article or book review, pleasecheck the Brill website: www.brill.nl/ic***CALL FOR PAPERS: The Commission on the History ofScience and Technology in Islamic Societies is pleased toannounce a conference in Barcelona, Spain, 11-14 April 2007,around the general theme of "A Shared Legacy: Islamic Sci-ence East and West."Planned sessions will focus on the exact sciences, the naturalsciences, medicine, technology, and transmission of knowl-edge. In addition, a session entitled "75 years of History ofArabic Science in Barcelona: the Millás Legacy" is scheduledto commemorate the 75th year of the publication of J.M. Millás Vallicrosa's book "Assaig d'histňria de les ideesfísiques i matemŕtiques a la Catalunya medieval" (Institutd'Estudis Catalans) and to honor this pioneer in the field of theHistory of Arabic Science in Barcelona and Spain.The conference will be part of a program called "BarcelonaCičncia 2007", sponsored by the City Council of Barcelona,which is devoting the year 2007 to the theme of "Science."Other support comes from the Societat Catalana d'Histňria dela Cičncia i de la Tčcnica, a filial of the Institut d'EstudisCatalans, which in 2007 commemorates its 100th anniversary(1907-2007); the International Union of the History and Phi-losophy of Science; the Spanish Ministerio de Educación yCiencia; and the University of Barcelona.We hope to be able to support scholars from developing coun-tries with limited subventions to help cover travel costs. Wewill have more information on this possibility in early 2007.DeadlinesTitle: 30 November 2006Abstract of 200 to 500 words: 15 January 2007Notification of acceptance: 15 February 2007For further information please contact Mercč Comes atmcomes@ub.edu***CALL FOR PAPERS: ASPS invites papers for Studies onPersianate Societies. Please consult the style sheet, whichappears on page iii of the journal.***
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8%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%If undelivered, return toRosemary Stanfield-Johnson, Ph.D.Editor, ASPS NewsletterUniversity of Minnesota Duluth1121 University DriveDuluth, Minnesota 55812USA

AIPT Conferences Held At:

AIPT Conference held at AMU, Aligarh in 1980
AIPT Conference held at Jamia Millia Islamia University in 1980
AIPT Conference held at Lucknow University in 1981
AIPT Conference at Ahmadabad University in 1982.
AIPT Conference held at Bombay University in 1983. AIPT Conference held at Osmania University in 1984.
The AIPT Conference held at Calcutta University in 1985.
AIPT Conference held at Vishakhapatnam in 1988
AIPT Conference (International Session) held in Delhi University in 1989.
The XIV All India Persian Teacher's Conference held at Jamia Millia Islamia in 1991
All India Persian Teacher's Conference held at Aligarh.
All India Persian Teacher's Conference held at Bombay.
All India Persian Teacher's Conference held at 'Reza Library', Rampur December,1996
XXth All India Persian Teacher's Conference held at Santiniketan (W.B.) in November, 1998.

Knowledge of Persian a must

Knowledge of Persian a must
EXPRESS NEWS SERVICE
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CHANDIGARH, Oct 31: No Indian can trace his/her roots till he/she has studied Persian, said Prof Azarmi Dukth Safavi, president of AIPTA, while addressing mediapersons here today.She is here to participate in the three-day XXI All-India Persian Teachers' Conference, which begins tomorrow at Panjab University campus.
While addressing mediapersons here, she said Persian language had contributed to the language, culture, literature and thought process of Punjab in a significant manner. "The Sikh studies, Sufism, Unani medicine system have their roots in the language, so it was virtually impossible to study this without the knowledge of Persian.

"The language has been the official language of Punjab for nearly 700-750 years in the Mughal reign, said Asif Sadiqui, from Aligarh Muslim University, who is here as a participant in the conference. "To conduct any research, study architecture, painting, art and culture of the medieval era, the language is very important," he added.

Safavi said the participants would discuss the ideas and methods required to promote the language in the conference. Bharatiya Vidya Bhavan Day n A cultural programme to greet the new millennium was held by the students of Bharatiya Vidya Bhavan's Dayanand College of Communication and Management at the college campus here today.

Principal Colonel D.S. Cheema (retd) said it was for the first time that the institute was organising such an event. "The programme was conceived, keeping in mind the need for the students and the teachers to interact on an informal platform and to have some fun," said the principal.

Students presented small skits, songs and some dance sequences which were presented on Hindi film songs.

Later, the programme was opened for all.... the memento presentation ceremony was followed by a dance-party, where all the students let their hair down.

Persian teachers’ conference concludes

Persian teachers’ conference concludes
Tribune News Service

Amritsar, December 29
Persian scholars from India and abroad, who gathered here to participate in the 28th international conference of Persian teachers, were unanimous that Persian be made part of syllabi compulsory in Indian universities and other educational institutions.

They also resolved that a council for the promotion of Persian be constituted by the union government.

The Amritsar conference also resolved that the posts of Persian teacher in different educational institutions be filled immediately. Short-term courses in Persian should be introduced for advocates.

These were the important resolutions passed at the academic session of the conference and read out at valedictory function in Conference Hall of Guru Nanak Bhawan of Guru Nanak Dev University.

Sikhism scholar Prithipal Singh Kapoor, former pro-vice-chancellor of GND University, presided over the concluding session. Prof Shashi Bala, coordinator of the conference, presented a vote of thanks.

The conference was organised by the Guru Nanak Studies Department of the university in collaboration with the All-India Persian Teachers Association, New Delhi.

More than 150 Persian scholars from India, Iran and Afghanistan participated. More than 25 papers were presented on the relation of Persian with Sikhism and also on the importance and relevance of Persian language.

Scholars favoured making Persian course compulsory for students of MA (history), especially at GND University.

They wanted the central government to provide a special grant for the publication and reprinting of existing Persian literature and translate it into other languages of the country.

They resolved that posts of Persian in the Department of Archaeology, museums and universities be filled.

They urged the government to establish a council for the promotion of the Persian language and literature because most of the manuscripts were available in Persian.

Persian posts in the Department of Oriental Studies in Arabic and Persian hanging in court since 1993 should be mobilised through advocates to fill the posts early.

Persian interaction programmes of students, researchers and other active groups be encouraged between India, Iran and Afghanistan.

Prof Prithipal Singh Kapoor highlighted the importance and relevance of Persian language and its placement in Punjab. Professor Kapoor said the interaction of the language started with Guru Nanak.

He went to Puri, Mathura, Hardwar, Mecca, Madina and Baghdad and interacted with great men of the area. Guru Nanak used words of Indian and foreign languages like Persian in his baani.

He expressed concern over the rich Persian cultural heritage’s rotting in Dyal Singh Library and Public Library in Lahore. He said steps be taken to preserve this valuable literature.

Prof Azarmi Dukht Safavi, president, All-India Persian Teachers Association, Prof A.W. Azhar, general secretary, AIPTA, Prof Asgar Dad Beh from Iran, Prof Ahmad Ansari from Mumbai and Prof Ali Mohammad Moazzni of Teheran also spoke.

28th International Conference of Persian Teachers concludes at GNDU

28th International Conference of Persian Teachers concludes at GNDU
Written by Jagmohan Singh, Punjabnewsline, Amritsar
Sunday, 30 December 2007

A galaxy of eminent Persian scholars from India and abroad who gathered here to participate in the 28th International Conference of Persian Teachers were of the unanimous view that Persian be made part of the syllabi compulsory in Indian Universities and in other educational institutions. They also resolved that a Council for promotion of Persian be constituted by the Union Government.


A galaxy of eminent Persian scholars from India and abroad who gathered here to participate in the 28th International Conference of Persian Teachers were of the unanimous view that Persian be made part of the syllabi compulsory in Indian Universities and in other educational institutions. They also resolved that a Council for promotion of Persian be constituted by the Union Government.

The Amritsar Conference also resolved that the posts of Persian teachers still lying vacant in different educational institutions should be filled immediately. New short term courses be introduced in Persian for advocates.

These were the important resolutions passed in the Academic Session of the Conference were read out at its valedictory function held Guru Nanak Dev University. Eminent scholar of Sikhism, Professor Prithipal Singh Kapoor,.More than 150 Persian scholars from India, Iran and Afghanistan participated in this Conference. More than 25 research papers were presented by noted scholars on the relation of Persian with Sikhism and also on the importance and relevance of Persian Language.

The eminent scholars were also of the view that Persian course should be made compulsory for the students of M.A. (History) especially at Guru Nanak Dev University. They said that Short-term Orientation Courses/ Refresher Courses should be arranged to popularize Persian language among the Non-Persian people to acquaint them with the influence of Persian on Indian literature.

hey resolved that the vacant posts of Persian in the Department of Archeology, Museums and in various Universities should be filled immediately. They urged the Government to establish a Council for the promotion of Persian language and literature for the preservation of rich cultural heritage of Persian because most of the manuscripts are available in Persian.

Professor Prithipal Singh Kapoor, former Pro Vice-Chancellor of Guru Nanak Dev University highlighted the importance and relevance of Persian language and its placement in Punjab. He said Persian has a great cultural heritage. Talking about the relation of Persian language and Sikhism, Professor Kapoor said that interaction of language started with Guru Nanak. He went to Puri, Mathura, Haridwar, Mecca, Madina and Baghdad and interacted with the greatmen of the Area. (PTI)

Prof. (Ms.) Azarmi Dukht Safavi, President of the All-India Persian Teachers Association, Professor A.W. Azhar, General Secretary of AIPTA, Professor Asgar Dad Beh from Iran, Professor Ahmad Ansari from Bombay and Professor Ali Mohammad Moazzni of Tehran also shared their impressions about the Conference

داراشكوه و شيت‌استر اوپانيشاد

داراشكوه و شيت‌استر اوپانيشاد

«نه از او چيزي پيدا شده است و نه او از چيزي پيدا شده هيچ احدي با او برابر نيست»

شيت‌استر اوپانيشاد، 6. 8

عبارت فوق از سرّ اكبر،1 ترجمة فارسي معروف اوپانيشادها به قلم شاهزاده محمد داراشكوه (1024 ـ 1069 ق) پسر ارشد شاه‌جهان و ممتاز محل و وارث تاج و تخت تيموريان هند گرفته شده است. اين كتاب كه نگارش آن در 1067 هجري در دهلي به انجام رسيد نقطة عطفي در روابط فرهنگي مسلمانان و هندوهاست: اين اثر نه تنها آخرين تلاش داراشكوه و ميراث معنوي اصيل او به شمار مي‌رود، بلكه دستاوردي بي‌نظير در حوزة مطالعة تطبيقي اديان محسوب مي‌گردد.2

سر اكبر في نفسه آخرين و فاخرترين ترجمه در مجموعة ترجمه‌هاي فارسي از شاهكارهاي ادبيات تاريخي، فلسفي و ديني زبان سانسكريت است كه از جملة آنها مي‌توان به اين موارد اشاره كرد: مهابهاراتا،/ رامايانا، بهگودگيتا، بهاگواتاپورانا، پنجه تنترا، امرتکوندا ... و بسياري ديگر كه تقريباً تمام شاخه‌هاي علوم از علوم طبيعي تا موسيقي، از رياضيات تا پرورش اسب و طب را دربرمي‌گيرند.3 اين دوران طلايي تبادلات بين فرهنگي كه يك قرن پيشتر با حمايت امپراطور اكبر (949 ـ 1014 ق) آغاز شده بود، با روي كار آمدن اورنگ زيب (1027 ـ 1118 ق)، برادر كوچكتر داراشكوه تقريباً پايان يافت: جلوس او بر تخت شاهي، پايان جوّ آزادي‌ و تساهلي بود كه از ويژگي‌هاي دربار مغول به شمار مي‌رفت و سبب شد شمار زيادي از شاعران و علما و متفكران برجستة ايران عصر صفوي جذب دهلي و آگره شوند.4

اروپاييان نخستين بار در اواخر قرن هجدهم با سر اكبر آشنا شدند. باني اين آشنايي شرق‌شناسي فرانسوي به نام آنكتيل دوپرون بود كه اين اثر را به لاتين تحت عنوان Oupnekhat ترجمه و منتشر كرد.5 اين اثر بر مباحث فرهنگي و فلسفي اروپا در دورة رومانتيسيسم تأثير شگرفي بر جاي گذاشت و براي نخستين بار عمق و ژرفاي انديشة اوپانيشادي را آشكار نمود.6 با وجود اين، سرّ اكبر كه از يك سو تحت‌الشعاع ترجمة لاتين آن و از ديگر سو تحت‌الشعاع متون اصلي سانسكريت قرار گرفته بود تا مدت‌ها مورد غفلت واقع شد: در ابتدا دانشمندان بر اين عقيده بودند كه با وجود دسترسي به ترجمة واژه به واژة دوپرون، ديگر به مطالعه و بررسي متن فارسي نيازي نيست؛ بعدها زماني كه متن اوپانيشاد سرانجام به زبان اصلي سانسكريت در اختيار همگان قرار گرفت، ترجمة فارسي داراشكوه متني غير ضروري و گمراه‌كننده تلقي شد.

اين وضعيت در نيمة نخست قرن بيستم با ظهور گرايش و تمايل جديد به حيات و آثار داراشكوه تغيير كرد. اين مهم عمدتاً ناشي از افزايش تنش بين دو اجتماع ديني شبه‌قاره يعني مسلمانان و هندوها در بحبوحة مبارزه براي استقلال هند بود. در واقع، هر دو طرف به آساني از شخصيّت داراشكوه بهره‌برداري ايدئولوژيك و پارادايمي مي‌كردند: او را زماني شهيد راه تساهل و تسامح و تعصّب مي‌خواندند كه حيات خود را صرف ايجاد همزيستي مسالمت‌آميز بين دو طرف متخاصم كرد و زماني شخص منحرف‌الاعتقاد و ملحدي مي‌ناميدندش كه هويت و انسجام جامعة اسلامي هند را به خطر انداخته است؛ جامعه‌اي كه منجي آن چيزي جز سنت‌مداري زاهدانة اورنگ زيب نبود.

داراشكوه از همان عنفوان جواني به عرفان و معنويت سخت علاقمند بود. او پس از تشرّف رسمي به طريقة قادريّه به وسيلة پيرش مُلاشاه بَدَخشي در 1030 هجري خود را قاطعانه وقف طريق تحقق نفس و مطالعة تعاليم عرفاي بزرگ اسلام كرد. او چند اثر تاريخي و تذكره در باب زندگي و گفته‌هاي اوليا و عرفاي مشهور و همچنين چندين رسالة شايان توجه در باب تصوف دارد. اما سال‌هاي پاياني حيات وي به مطالعة تطبيقي تفكر هندي و عرفان اسلامي سپري شد كه با روشنفكري خاص و شيفتگي خالصانه همراه بود. او در اين فرايند هر روز با علما، مرتاضان و برهمن‌هاي هندو در ارتباط و مراوده بود كه كمك قابل ملاحظه‌اي به وي كرد. اوج پژوهش داراشكوه مجموعه‌اي از آثار بغايت جذابي (اعم از رساله‌ها، ترجمه‌ها، و رونوشت‌هايي از گفتگوها) بود كه همگي در فاصلة سال‌هاي 1063 تا 1067 هجري به نگارش درآمدند. گل سرسبد آنها سر اكبر، ترجمة فارسي مجموعه‌اي از پنجاه اوپانيشاد بود كه او به كمك مشهورترين پانديدهاي بنارس با آنها آشنا شد.7

زماني كه به انبوهي از متون و نسخه‌هاي خطي مي‌نگريم و ترجمه‌هاي اردو و هندي را ملاحظه مي‌کنيم، درمي‌يابيم که سر اكبر انتشار گسترده‌اي داشته است.8 با اين همه، تأثير آن بر جهان هندو ـ مسلمان در قياس با تأثير عميق فرهنگي Oupnekhat بر اروپاي قرن نوزدهم اندكي كمتر بوده است. در مبارزه براي دستيابي به قدرت كه در آن زمان در هند دورة مغول در جريان بود، اورنگ زيب سرانجام پيروز شد و عمده‌ترين و آشكارترين پيامد آخرين آثار داراشكوه آن بود كه وي را به اتهام الحاد به اعدام محكوم كرد.

اجازه دهيد به نقل قول آغاز مقاله بازگرديم. اين احتمال براي هر مسلمان باتقوايي وجود داشته است كه به دقت و وفاداري ترجمة داراشكوه اعتماد كند.9 اين عبارت كوتاه از شيت‌استر اوپانيشاد بسيار مورد توجه است: هر مسلماني بلافاصله شباهت نزديك و تقريباً واژه به واژة آن را با سورة اخلاص درمي‌يابد: «لم يلد و لم يولد * و لم يكن له كفواً احد»10(: نه كسي فرزند او و نه او فرزند كسي است * و نه هيچ كس مثل و همتاي اوست).

«نه از او چيزي پيدا شده است و نه او از چيزي پيدا شده ـ هيچ احدي با او برابر نيست».

هر دو عبارت كاملاً يكسان‌اند. ريشة عربي «و ـ ل ـ د» در اصل به معناي پديد آوردن و هستي بخشيدن و به دنيا آوردن و مانند آن است؛ درست همانند افعال فارسي پيدا كردن، پيدا شدن كه در سر اكبر آمده، و به معناي زاد و ولد و توليد مثل نيز بكار رفته است.11

افزون بر اين، صفت عربي «اَحَد» كه بدون تغيير در متن فارسي آمده يك نمود قرآني نيز دارد (يعني «الاَحَد» يكي از اسماء الهي است).

و سرانجام اينكه ساختار رسمي عبارت در هر دو مورد يكسان است.12

اگر همان گونه كه داراشكوه ادعا مي‌كند، سر اكبر ترجمة واژه به واژه و وفادار به متن سانسكريت است، در اين صورت ما با توافق شگفت‌آوري بين قرآن و اوپانيشادها مواجه هستيم. اما چگونه؟

متن مورد بحث برگرفته از ششمين و آخرين ادهياي شيت‌استر اوپانيشاد، يكي از كهن‌ترين و با اهميّت‌ترين متون فلسفي مجموعة داراشكوه است. شيت‌استر اوپانيشاد كه به مجموعة كريشنا يجور ودا تعلق دارد از متون قديمي منثور است و به سختي مي‌توان گفت يك ديدگاه اعتقادي واحد را نشان مي‌دهد. با وجود اين، از ويژگي‌هاي اصلي و بنيادي مورد تأييد اغلب مفسران جديد نظريه - يا تعليم - ذات مطلق خدا است كه دائماً با صفت يكتايي در متن از او ياد شده است.13

در حقيقت، شيت‌استر اوپانيشاد دربردارندة حمد و ستايش خداي يكتاست. اين ذات يگانه برتر از ماده و آتمن14 و حتي برتر از برهمن است15 و در اينجا با صفات شخصي «رودر» Rudra (: شيوا) توصيف شده كه جهان را آفريده و از سر لطف و رحمت خود بشريت را نجات مي‌دهد.16 شيت‌استر اوپانيشاد به همراه بهگودگيتا يكي از متون مبنايي هندوئيسم توحيدي متأخر گرديد.

در آية 6: 8 متن مورد بحث را ملاحظه مي‌كنيم:

na tasya kryam karanam ca vidyate na tatsama cbhyadhika ca dryate |

parsya aktir vividhaiva ryate svbhvik jnabalakriy ca ||

«نه از او چيزي پيدا شده است و نه او از چيزي پيدا شده ـ هيچ احدي با او برابر نيست و هيچ چيزي از او بزرگ ديده نمي‌شود و قدرت او كه از همه برتر است، به روش‌هاي گوناگون ظاهر شده است و علم و قوت و فعل لازمه ذات اوست [يعني صفات هميشه عين ذات است]».

اكنون، معناي آية سانسكريت آن است كه كمال مطلق خداوند، او را بدون قيد و شرط آزاد از هر نوع تكليفي براي عمل كردن (krya) مي‌كند و فعل خدا چيزي تلقي مي‌شود كه به هيچ اسبابي نياز ندارد تا خود را ظاهر كند (karana)، چرا كه قدرت مطلق و لايزال الهي عين ذات اوست.

ترجمة دو كلمة krya / karana به فعل و سبب فعل كاملاً درست است و پذيرفته شده است، اگرچه اغلب مفسران جديد و قديم به اندكي تفاوت در معنا قائلند. در مقابل، از تفسيري مانند «پيدا شدن» داراشكوه اثري نيست.

با وجود اين، ترجمة ديگري از اوّلين جملة متن سانسكريت وجود دارد كه ماكس مولر آن را ترجيح مي‌دهد و تا اندازه‌اي ما را به تلقي داراشكوه نزديك‌تر مي‌كند:« معلولي نيست و علتي براي او شناخته شده نيست».17

Karya و karana (دوّمي با «آ» بلند) عموماً به معناي معلول و علت است و kryakranasambandha در واقع به معناي رابطة بين علت و معلول است. گفته شده كه برهمن در سنت غيرثنوي ودانته كه دستياران داراشكوه به احتمال زياد به آن تعلق دارند، عبارت است از kryakranavilaksana (نه علت و نه معلول)، يعني در واقع ه بين برهمن و دنياي پديدار شده با مايا يچ رابطه‌ايوجود ندارد.

اما بعيد نيست که karana (با «آ» كوتاه) حتي در تركيب با krya به معناي «علت» نيز باشد: اين نحوة كاربرد در فرهنگ‌هاي لغت آمده و نمونه‌هاي آن را مي‌توان نزد شانكارا يافت.18 بنابراين، مي‌توان فرض كرد كه داراشكوه از ترجمه‌اي مانند اين شروع كرده باشد و به منظور دستيابي به يك معلول كنايي دقيق، اين معناي «نه علت و نه معلول» را به زور وارد معناي «نه از او چيزي پيدا شده و نه او از چيزي پيدا شده» كرده باشد. اما با چه هدفي؟

پاسخ به اين سئوال را در مقدمة سر اكبر كه هستة اصلي تحليل تطبيقي داراشكوه در آن بيان شده است مي‌توان ملاحظه كرد:

«در ميان اين قوم قديم پيش از جميع كتب سماوي چهار كتاب آسماني كه رگ بيد و ججر بيد و سام بيد و اتهربن بيد باشد بر انبياي آن وقت كه بزرگترين آنها برهما كه آدم صفي‌الله است با جميع احكام نازل شده و اين معني از همين كتاب‌ها ظاهر است... و خلاصة اين چهار كتاب را كه جميع اسرار سلوك و اشغال توحيد صرف در آن مندرج است و آن را اپنكهت مي‌نامند و ابناي آن زمان آن را جدا ساخته برآن تفسيرها به شرح و بسط تمام نوشته‌اند و هميشه آن را بهترين عبادات دانسته مي‌خوانند...

اين حق‌جوي خود مبين را چون نظر بر اصل وحدت ذات بود نه به زبان عربي و سرياني و عبراني و سنسكريت خواست كه اين اپنكهت‌ها را كه گنج توحيد بود... ترجمه نموده بفهمد كه اين جماعت كه آن را از اهل اسلام اين قدر پوشيده و پنهان مي‌دارند در آن چه سرّ است؟... اين خلاصة كتاب قديم كه بي‌شك و شبهه اوّلين كتاب سماوي و سرچشمة تحقيق و بحر توحيد است و موافق قرآن مجيد بلكه تفسير آن است».

مفاهيمي نظير اين مفاهيم در شبه‌قاره هند بي‌سابقه نيست.19 اما در عين حال هرگز به اين وضوح كه در اين متن آمده مطرح نشده‌اند. شاهزاده مي‌گويد وداها اوّلين و كهن‌ترين تمام متون وحياني هستند؛ بنابراين، اوپانيشادها كه مظهر و يا جوهر وداها هستند و با اصل توحيد سازگارند را مي‌توان به حق به عنوان تفسيري براي قرآن بكار برد. چرا كه:

«كلام الهي كه خود تفسير خود است و اگر در كتابي مجمل باشد در كتابي ديگر مفصل يافته شود و از آن تفصيل آن اجمال دانسته شود».

درستي نظرية توافق بين اوپانيشادها و قرآن در صورتي به طور مشخص در ديدگاه داراشكوه تثبيت مي‌شد كه او مي‌توانست حقيقت و درستي اين دو نكته را به اثبات برساند: نخست اينكه هندوها نيز اهل كتاب تلقي شوند و دو ديگر اينكه كتاب آنها وداها باشد. و اين مسأله‌اي است كه وي مي‌كوشد يك بار ديگر در مقدمة سر اكبر نشان دهد، آنهم بر مبناي تنها حجت ممكن، يعني خود قرآن.

داراشكوه در مورد نكتة اوّل ديدگاه خود را طبق معمول به روشني بيان مي‌كند: «و از قرآن مجيد نيز معلوم مي‌شود كه هيچ قومي نيست كه بي‌كتاب و پيغمبر باشد، چنانچه مي‌فرمايد: ... و ما تا رسول نفرستيم عذاب نخواهيم كرد20. در آيت ديگر «...و هيچ امتي نبوده مگر آنكه در ميانشان ترساننده و راهنمايي بوده است.21 و در جاي ديگر مي‌فرمايد: همانا ما پيامبران خود را با ادله و معجزات فرستاديم و بر ايشان كتاب و ميزان نازل كرديم.22 پس از اين مشخص شد كه الله تعالي هيچ قومي را عذاب نكند تا آنكه رسول در آن قوم مبعوث نشده باشد و هيچ امتي نيست كه در آن پيغمبري نگذشته باشد و به تحقيق كه فرستاده است رسولان را با معجزات ظاهر و نازل شده است با ايشان كتاب و ميزان».

استدلال داراشكوه اين است: براي تمام امت‌ها رسولي فرستاده شده و به تمام رسولان كتابي اعطا گرديده، بنابراين، تمام امت‌ها حتي هندوها كه كتاب دارند، اهل كتاب هستند. با اين حال، اين امتيازي بوده كه بارها به اقوام غيرمسلمان هند از زمان فتح سند و مولتان توسط محمد بن قاسم (93 م / 711 ق) اعطا شده است. و اين امر در برخي ادوار تاريخ شبه قاره در گسترش و توسعة مرزهاي فرهنگي و جغرافيايي انساب محمد مؤثر بوده تا آنجا كه مردمان ساكن در اقصي نقاط هند را نيز شامل مي‌شده است.

اما ابتكار داراشكوه در خصوص دست‌كاري بيش از اندازة نظرية وحي، خود را در سطور ذيل نشان مي‌دهد:

«و صريح ظاهر مي‌شود كه اين آيت بعينه در حق اين كتاب قديم است: كه اين قرآن بسيار گرامي است * در كتاب محفوظ * كه جز دست پاكان بدان نرسد * اين كتاب تنزيلي از پروردگار است.23 يعني قرآن كريم در كتابي است كه آن كتاب پنهان است و او را درك نمي‌كند مگر دلي كه مطهر باشد و نازل شده است از پروردگار عالميان و مشخص و معلوم مي‌شود كه اين آيت در حق زبور و توريت و انجيل ثبت و از لفظ تنزيل چنين ظاهر مي‌گردد كه در حق لوح محفوظ هم نيست و چون اپنكهت كه سر پوشيدني است، اصل اين كتاب است و آيت‌هاي قرآن مجيد بعينه در آن يافته مي‌شود پس به تحقيق كه كتاب مكنون، اين كتاب قديم باشد».

كتاب مكنون كه وحي در آن محفوظ است به گفتة داراشكوه همان لوح محفوظ قرآن (سورة 85، آية 22) نيست. در عوض، داراشكوه عامدانه (و از روي اشتباه) عبارت «تنزيل من رب العالمين» (56: 80) را به «كتاب مكنون» (56: 78) و نه به قرآن (56: 77) ارتباط مي‌دهد. نتيجة مستقيم اين تفسير آن است كه كتاب مكنون نيز كتاب وحي مي‌شود. بنابراين به درستي مي‌توان پرسيد كه آيا كتب مقدس اهل كتاب با آن يكي است(؟) و از آنجا كه هيچ يك از متون مقدس معروف پارسيان، يهوديان، مسيحيان و مسلمانان را نمي‌توان كتاب مكنون تلقي كرد، اين كتاب بايد به يكي از امت‌هاي ديگر تعلق داشته باشد: لذا اين كتاب چيزي جز وداها كه اوپانيشادها جوهر و مظهر آنها هستند نيست.24

داراشكوه به منظور تقويت و تأييد اين نتيجه‌گيري تنها دو استدلال در اختيار دارد: استدلال اوّل صرف شباهت بين عنوان قرآني كتاب مكنون و ترجمة مغلوط اصطلاح سانسكريتي اوپانيشاد يعني سرّ پوشيدني است. اين استدلال بغايت ضعيف است، كه البته خود داراشكوه نيز آن را با ترديد بسيار مطرح مي‌كند. اما استدلال دوّم ما را وارد بطن موضوع مي‌كند تا سرانجام ترجمة‌كتابي داراشكوه از شيت‌استر اوپانيشاد را توضيح مي‌دهيم (6: 8): «آيت‌هاي قرآن مجيد بعينه در آن [= وداها] يافت مي‌شود».

هدف اصلي داراشكوه اثبات اين نكته بوده كه وداها نه تنها كتاب وحياني مرجع و معتبر، بلكه همان كتاب مكنون [مذكور در] آية 78 سورة 56 قرآن هستند. بدين‌منظور، او مي‌بايست نشان دهد كه قرآن يا بخش‌هايي از آن عملاً و لفظ به لفظ (مقايسه كنيد با «بعينه») در وداها آمده است (مقايسه كنيد با «انّه القرآن كريم */ في‌كتاب مكنون»). بدين‌منظور، شيت‌استر كه يكتايي خداوند به نيكي و با شور و حرارت تمام در آن آمده مسلماً مناسبترين بستر براي نقل سورة اخلاص، بنيان توحيد، است.

افزون بر اين، اين نتيجه به طور غير مستقيم نظريه‌هايي كه داراشكوه در آخرين آثار خود مطرح كرده را تقويت مي‌كند؛ نظريه‌هايي كه اينهمانيّ بنيادين دو سنت بزرگ ديني اسلام و هندويسم را بررسي مي‌كنند.

داراشكوه تنها چند سال پيشتر در مقدمة مجمع‌البحرين چنين استدلال كرده بود كه تفاوت راه‌هاي شناخت خدا در ميان صوفيان مسلمان و فرزانگان هندو صرفاً ظاهري و صوري است، حال آنكه در حقيقت ديدگاه‌هاي آنها يكسان است.25

اكنون او با ترجمة دقيق اوپانيشادها موفق شده بود از اين اختلاف‌هاي صوري درگذرد و در نتيجه آخرين مانع بر سر راه هم‌آميزي و تعامل كامل اين دو اقيانوس را از ميان بردارد.26



پي نوشتها:

1. تصحيح انتقادي از جلالي نائيني و تارا چند. 1340 ش / 1961.

2. قياس کنيد با چند، 1943؛ گوبل – گروبسس، 1962؛ شايگان، 1990؛

3. براي كتاب‌شناسي كامل نك: مودي، 1925؛ حبيب‌الله، 1938؛ گورکر، 1965؛ رحيم، 1965؛ شارما، 1974؛ شوکلا، 1982؛ اطهر علي، 1992؛ اظهر دهلوي، 1995. عمده‌ترين اثري كه اخيراً در اين حوزه نوشته شده از آن سي.دبليو. ارنست 2003 است (نك كتابنامه).

4. قس. گلچين معاني، 1377 ش/ 1998 م.

5. Anquetil Duperron, 1801-1802..

6 به عنوان نمونه نك: شواب، 1950؛ هالبفس، 1988.

7. دربارة آثار ديگر داراشكوه نک: حسرت، 1953.

8. ارجاعات موجود در: چند، 1943، ص 400.

9. «كه بي‌كم و زياد و بي‌غرضي نفساني با عبارت راست به راست لفظ به لفظ ترجمه نموده». به نقل از مقدمة داراشكوه بر سر اکبر.

10. قرآن، 112: 4 ـ 3.

11. به عنوان نمونه نك: پرشنه اوپانيشاد، 1. 15: «به قصد پيدا كردن فرزند اين كار مي‌كند»؛ همان: «دختري پيدا شود كه صورت او سيرت مردانه داشته باشد»؛ به طور مشخص‌تر در متن سانسکريت مهاناراين اوپانيشاد، 2901 و تدو اوپانيشاد 10 كه در آن عبارت سانسكريتي sa no janit (: او پدر ماست) به «او پيدا كنندة ما است» ترجمه شده است. اين تعبير در جاي ديگري به جاي «متولد شدن» به كار رفته است. (ريشة «و ـ ل ـ د»).

12. تنها تفاوت در اين است كه صيغة فعل عربي به ترتيب معلوم (: يلد) و مجهول (: يولد) هستند، حال آنكه آنها هر دو در فارسي مجهول‌اند (: پيدا شده است).

13. اين مورد در مجموع 112 آيه، 21 بار در متن سانسكريت (25 بار در ترجمة داراشكوه) آمده است. من (: نگارنده) متن سانسكريتي اوپانيشادها كه اوليوله در 1998 به چاپ رسانده را انتخاب مي‌كنم.

14. ksartmnv ate deva ekah

«خداي يكتا هربر ماده و هم بر روح (نفس) حاكم است. (1 ـ 10).

15. tatah param brahmaparam

«برتر از اين همه، برتر از برهمن» (703).

16. dhtuh prasdt

«به لطف خالق» (2003)؛

devaprasdt

«به لطف خدا»، (6. 21).

17. قياس کنيد با مولر، 1884، ص 263.

18. به عنوان نمونه نك

ankara, ad vsya Upanisad 4: sarv hi kryakaranavikriy nityacaitanytmasvarpe sarvspadabhte saty eva bhavantty arthah

(: تمام مظاهر علت و معلول مادامي كه حقيقت هوشيار و آگاه و ازلي روح پايدار است محقق مي‌شوند).

19. دربارة پيشگامان داراشكوه نك: رضوي، 1983، ج 2، صص 432 ـ 390 و صفحات متعدد.

20. قرآن 17: 15.

21. قرآن 35: 24.

22. قرآن 57: 25.

23: قرآن 56: 80 ـ 77.

24. پيامبري كه اين كتاب منزل را دريافت كرد خود آدم است كه داراشكوه او را با برهما خداي هندويي نازل كنندة وداها يكي مي‌انگارد.

25. قياس کنيد با: دارالشكوه، 1929، شايگان، 1979.

26. در اينجا نمونة ديگري از شيوة اختصاصي داراشكوه نقل مي‌كنيم. در شاتارودريه اوپانيشاد atarudriya Upanisad (اوپانيشاد مربوط به يكصد اسم «رودر» Rudra) دو جنبه از خداي رودر، يعني جنبة جلالي و جنبة جمالي ذكر شده است: بنابراين از خدا خواسته مي‌شود كه جنبة دوّم را به مؤمن نشان دهد. در ترجمة داراشكوه از اين متن آمده است: «شما رودر دو صفت داريد يكي صفت جمال و ديگر صفت جلال». در اينجا نيز يك قصد كنايي ظريف در انتخاب جفت جمال / جلال وجود دارد كه با معناي دو واژة سانسكريت تطابق ندارد، اما مشخصاً به جنبة بنياديني از مبحث كلامي اسماء و صفات الهي اشاره مي‌كند. در اين مورد نيز دليل نهفته در پس ترجمة كنايي داراشكوه مي‌تواند با اين مطلب كه تعداد اسماء «رودر» Rudra و «الله» به گفتة عرفاي هر دو دين يكصد است، كاملاً مطابق و منطبق باشد (به گفتة داراشكوه و بسياري از صوفيان صدمين اسم الله مكتوم و وصف ناشدني است).



منابع:

-- جلالي نائيني، 1335 ش/ 1956، منتخبات آثار محمد داراشكوه، رسالة حق‌نما، مجمع‌البحرين و...، تهران.

-- جلالي نائيني ـ تارا چند، 1340 ش/ 1961، اوپانيشاد (سر اكبر). ترجمة محمد داراشكوه فرزند شاه جهان از متن سانسكريت؛ با مقدمه و حواشي و تعليقات و لغتنامه و اعلام به سعي و اهتمام تارا چند و محمدرضا جلالي نائيني، دو جلد، تهران.

-- شايگان، داريوش، 1990، «محمد داراشکوه، بنيانگذار عرفان تطبيقي»، ايران نامه، 8 / 2، صص 196 – 224.

-- گلچين معاني، احمد، 1377 ش/ 1998، كاروان هند، 2 جلد، مشهد.

-- مخدوم رهين، 1973، حسنات العارفين، تهران.

-- Anquetil Duperron, A.H.,1801-1802, Oupnek’hat (id est, Secretum tegendum). Opus ipsa in India rarissimum, continens antiquam et arcanam, seu theologicam et philosophicam, doctrinam, è quatuor sacris Indorum libris, Rak Beid, Djedjr Beid, Sam Beid, Athrban Beid, excerptam; ad verbum è Persico idiomate, Samskreticis vocabulis intermixto, in Latinum conversum; dissertationibus et annotationibus, difficiliora explanantibus, illustratum; studio et opera Anquetil Duperron, Argentorati, Typis et impensis fratrum Levrault. Parisiis, apud eosd. bibliopolas, 2 voll.

-- Athar Ali, M., 1992, «Translations of Sanskrit Works at Akbar’s Court», Social Scientist, 20/9-10, pp. 38-45.

-- Azhar Dehlavi, A.W., 1995, «Hindu Scriptures in Persian Language», in M. Shokakhani – M.R. Rikhtehgaran (eds.), Indo-Iranian Thought. A World Heritage, Delhi, pp. 12-29.

-- Chand, T., 1943, «Dr Shikoh and the Upanishads», Islamic Culture. The Hyderabad Quarterly Review, 17, pp. 397-413.

-- Ernst, C.W., 2003, «Muslim Studies of Hinduism A Reconsideration of Arabic and Persian Translations from Indian Languages», Iranian Studies, 36/2, pp. 173-95.

-- Gbel-Gro, E., 1962, Die persische Upanisadenübersetzung des Moul-prinzen Dr ukoh. Eine Untersuchung der Ubersetzungs-methode und Textauswahl nebst der Prana-Upaniad Sanskrit-Persisch-Deutsch, Marburg.

-- Gorekar, N.S., 1965, «Persian Language and Sanskritic Lore», Indica, 2, pp. 107-19.

-- Habibullah, A.B.M., 1938, «Medieval Indo-Persian Literature relating to Hindu Science and Philosophy, 1000-1800 A.D.», Indian Historical Quarterly, 1, pp. 167-81.

-- Halbfass, W., 1988, India and Europe, an Essay in Understanding, Albany.

-- Hasrat, B.J., 1953, Dr Shikh: Life and Works, Calcutta.

-- Huart, Cl. – Massignon, L., 1926, «Les entretiens de Lahore. Entre le prince impérial Dr Shikh et l’ascète hindou Baba La‘l Das», Journal Asiatique, 209/2, pp. 284-334.

-- Mahfuz-ul-Haq, M., 1929, Majma‘-ul-Bahrain or the Mingling of the Two Oceans. Edited in the original Persian with English translation, notes and variants, Calcutta.

-- Modi, J.J., 1925, «King Akbar and the Persian Translations of Sanskrit Books», The Annals of the Bhandarkar Institute, 6/2, pp. 83-107.

-- Müller, F.M., 1884, The Upanishads (Part II). Sacred Books of the East, vol. 15, Oxford.

-- Olivelle, P., 1998, The Early Upaniads. Annotated Text and Translation, New York.

-- Rahim, M.A., 1965, «Akbar and Translation Works», Journal of the Asiatic Society of Pakistan, 10, pp. 101-19.

-- Rashid Husayn, R., 1971, «Some notable translations rendered into Persian during Akbar’s time», Islamic Culture. The Hyderabad Quarterly Review, 45, pp. 219-39.

-- Rizvi, S.A.A., 1983, A History of Sufism in India, 2 vols, New Delhi.

-- Sharma, S., 1982, A Descriptive Bibliography of Sanskrit Works in Persian, New Delhi, 1982.

-- Shayegan, D., 1979, Les relations de l’hindouisme et du soufisme d’après le Majma‘ al-Bahrayn de Dr Shokh, Paris.

-- Shukla, N.S., 1974, «Persian Translations of Sanskrit Works», Indological Studies, 3, pp. 175-91.

-- Schwab, R., 1950, La Renaissance Orientale, Paris.

First International Congress of Teachers of Persian Language and

First International Congress of Teachers of Persian Language and
Literature, 3-10 January 1996, Tehran, Iran.

The Council for the Promotion of Persian Language and Literature
sponsored the First International Congress of Teachers of Persian
Language and Literature in Tehran, Islamic Republic of Iran, from
January 3,1996 to January 10,1996. The objectives of the Congress was
to provide an oppurtunity for teachers and scholars from different
parts of the world to:

a) identify the potentials and problems of the Persian Language,
b) exchange knowledge and experience,
c) appraise and evaluate the current methodologies and language
teaching theories in relation to Persian,
d) share and cooperate in the potential researchers related to Persian
language and literature,
e) establish forums in various countries to facilitate communications
and correspondences.

The Congress presented articles which have been selected by the
Academic Committee. The papers was expected to
be related to the following topics with respect to the special
circumstances of the writer's country.

1) Problems concerning Persian Language in various institutions and
countries.
2) Teaching methodologies and materials in teaching Persian,
3) The status of the Persian language in various institutes and
countries,
4) Translations and editing of Persian texts.

LIST OF THE TALKS BY THE PARTICIPANTS


Abdol-samadof, Malek (uzbakistan)
Text books that has been published in Uzbak in Uzbakistan

Akramshah, Mohammad Akram (Pakistan)
Persian Language in Pakistan and role of Allame Mohammad Eghbal in its revival

Al-sisi, Aghnatious (Lebonan)
Language relatedness method in teaching Persian

Al-Mazoni (Moroco)
Persian words in Quran

Amangldiva, Gumush (Turkministan)
Situation of Teaching Persian in Turkministan

Amirpour, Manouchehr (Germany)
The present situation of teaching Persian language, literature and
Iranian studies in Germany

Asadi khamami, Mahvash (Moroco)
Problems and Difficulties of Persian Language in different regions and
countries

Asatourian, Garnik
Group of Dialects in the south regions of Caspean sea

Asemi, Mohammad
Teaching Persian langauge in Tajikestan

Avaii, Seyed Mohammad (Iran)
Method of teaching language and educational texts to Persian learners

Azadi Kenari, Shaban (Iran)
Goal of teaching Persian language to the foreigners

Bajako, virwel (Romania)
Situation of teaching and learning Persian language and Literature

Bechirjaka (Bosni Herzegovin)
Problems in teaching Persian langauge in Bosni-Herzegovin

Beyghom, Seyedeh bashir-al nessa (India)
A Review of the situation of Teaching Persian Language in Heydar AbAd state.

Bioler, Arthor (USA)
Biblioghraphy of Naghshbandi Literature

Paotoph, Ava (Bolgharia)
Teaching Persain Language

Dabiri-Nejad (Iran)
Teaching Persian langauge to non-Iranian Persian learners


Damadi, Seyed Mohammad (Iran)
The importance of teaching Persian Language and Literature


Dehlavi, Azhar (India)
International aspect of the Persian language

Dehlavi, Azhar (India)
Problems and Difficulties of Persian Language and literature in India
and recommendations for improvement of situation of Persian langauge

Eghbal Araein, Mohammad Zafar (Indnesia)
Aspects of Persian culture in Indonesian Literature and Culture

Ernest, Carl (USA)
Sufism and "jog" in Ma-ol hayat-e Ghaoth

Fahim, Mansour (Iran)
Teaching Persian language and educational texts to non-Iranian Persian
learners

Fazel, Shahin (Azerbaijan)
Short accounts of the translation of Ostad Shahriar works in
Azerbaijan state

Ghasemi,Sharif Hossein (India)
Present situation of Teaching Persian Language in India

Guyoshof, Nasib (Azerbaijan)
Translation principles and verbal restrictions from Azeri Turkish
into Persian

GoodLas, Allen (USA)
Historical Analysis of Hadith in Persian mystic texts

Hillman, Micheal (USA)
Method of teaching Persian and educational texts in the USA

Hun-nin, Jon (China)
Persian Literature in China

Ivanof, veladimir (Russia)
Tajiki Persian language

Jahangirof, Tofiq (Azerbaijan)
Synonym affixes in Persian language

Kazemi Mosavi, Ahmad (Malaysia)
Situation of Persian language in Malaysia and the difficulties in
Teaching it.

Khan-Mohammadi, Ali-Akbar
Focusing on comparative points in teaching Persian langauge and
Literature

Khoranofski Valeri (Ukrain)
Teaching Persian language in Ukrain

Kiler, Anabel (UK)
Iranian studies in England

Krasnowolska, Anna (Poland)
Translation of Persian Literature in Poland and its problems

Kovachadzeh, Manana (Georgia)
Teaching classical Persian literature in the state university of
Tiblis


Lavershikhoyan (Armenia)
The problems of literature modernization and Malek-ol shoara-ye Bahar

Laurance, Bruce (USA)
Persian element in Islamic civilization

Lavasani, Ahmad (Lebonan)
Scientific recommendations for encouraging students

Maciszak, Kinga (Poland)
Teaching Persian Language in Poland

Mahramof (Azerbaijan)
The history of the Success of Rami Tabrizi works in Azerbaijan

Malenka, Tatyana (Ukrain)
Persian Literature in 10th-15th centuries in Ukranian translations

Malenka, Tatyana (Ukrain)
Persian Literature style in Ukranian literature based on Krimski,
loziof, et al

Mamtof, Ayder (Karime)
Effect of Persian Language on Turkic languages

Mamtof, Ayder (Karime)
The history and relation of Iranian and Turkic tribes in the south east of
the Europe

Masherpof, tala sabk (Gherghizestan)
Situation of Persian language in Gherghizestan

Meshkatoddini (Iran)
Method of teaching Persian to non-Iranian Persian learners

Mehrdad, Ahmad (Germany)
Expansion of Persian after the foundation of German Empire in 1871

Moazzen Jami, Mohammad Mehdi (Iran)
AZFA and parameters of language teaching

Mohammadava, Esmat
Informations on teaching Persian in common gatherings in Azerbaijan

Mokhtarof, ahrar (Tajikestan)
Situation of Persian langauge in Tajikestan mountanous areas from the
inscriptions

Na'lbandian, Geogry (Armenia)
A short history of Iranian studies in Armenia

Nadavi, Seyed Habib-al hag
Methods and tools in introducing Persin in Africa after Apartide and
its clear future in south Africa.

Naqiof, Mohsen (Azerbaijan)
Middle centuries translations of Persian into Azeri Turkish

Naseh, Mehdi (Iran)
Recommendations for strengthening the Persian language in the
continent

Naseh, Mohammad Mehdi (Iran)
Some recommendations for strengthening the Persian language in the
continent

Natava, Tetso (Japan)
Present situation of teaching Persian in Japan

Parsi-nejad, Iraj (Japan)
A report of 10 years experience in teaching Persian in Japan

Tamim-dari, Ahmad (Iran)
Situation of Persian langauge in Pakistan

Qara esmaiil ooghlou, Adnan (Turkey)
Some important notes on teaching Persian to Turkish speakers

Qavim, Abdolqayom (Afganistan)
Notes on spelling difficulties in Modern Persian language

Quranbikef, Ahmad (Uzbekistan)
A history of teaching and research of Persian language and literature
in Uzbekistan


Rahnama-ye khorami, Zolfaqar (Iran)
Theoretical principles in teaching Persian to foreigners

Rahimof, Mirza (Azerbaijan)
The method of teaching some of the grammaticals difficulties of
Persian Language to the students of the Russian section of Persain
Language field.

Ramezan, Mohammad heydar (Egypt)
Iranian studies in Egypt, the present problems and the way to
solve it

Rastegar fasaii (Iran)
What should we teach to foreigners? Language or Literature

Ravaghi, Ali (Iran)
Persian langauge in Tajikestan (Mavaraonnahr)

Rostamava, Tahmine (Azerbaijan)
Some semantic characteristics of Azeri loan-words from Persian

Sabbagh, Abbas (Syria)
About the history of teaching Persian in Halab

Shah-hossieni, Naser-al din (Iran)
Teaching Persian language to non-Iranian students

Shebli-khan, Mohammad Sedigh (Pakistan)
Teaching Persian by a distance learning method: A new experience

She'r-doost (Iran)
Teaching Persian in Azerbaijan

Shokohi, Farbod (Iran)
Persian Words in Japanese

Skelmofski, viczak (Belgium)
Persian Language and Literature in the present Belgium

Trehar (Holand)
The oldest grammar of Persian language in the Netherlands

Yamin, Mohammad Hossein (Afghanistan)
The power and aspects of making new words in Persian language

Yahaghi (Iran)
"aseab-shenasi" of teaching Persian language to foreigners


Zarinkoob (Iran)
Correction of Persian texts

Zand, Hasan (China)
Understanding the phonetic system of Persian language: A Linguistic
approach

Zomorodian, Reza (Iran)
Method of teaching Persian to non-Iranian Persian learners

Zeinol-abedin oghlu, Mohsen (Azerbaijan)
Middle centuries translations from Azeri into Persain


The Secretary
Council for the Promotion of Persian Language and Literature
Ministry of Islamic Culture and Irshad
Baharestan Square
Tehran, Iran

Tel: + 98 (21) 3241229
Fax: + 98 (21) 3112540

Hindu Scriptures in Persian Language By A.W. Azhar Dehlavi

Indo-Iranian Thought : A World Heritage/edited by M. Shojakhani and M.R. Rikhtegran. 1995, xvi, 373 p., $33.

Contents: Preface. 1. Cultural relations between India and Iran in the Pre-Islamic era/B.N. Pandey. 2. Hindu scriptures in Persian language/A.W. Azhar Dehlavi. 3. Spirituality and 21st century the indigenous perception/Baidyanath Saraswati. 4. Ameer Khusrau in the presence of his spiritual mentor Hzt. Nizamuddin Auliya/Nisar Ahmad Farooqui. 5. Meeting point of Hindu & Muslim art/G.N. Pant. 6. Existence & non existence in Buddhism/Sanghasen Singh. 7. Sufism & Hindu mysticism/Khwaja Hasan Sani Nizami. 8. Development of Indo-Islamic architecture : with special reference to the monuments of Lucknow/M.C. Joshi. 9. Overcoming history-problems & prospects of inter-religious dialogue/M. Darrol Bryant. 10. Traditional thought - an axiomatic approach/A.K. Saran. 11. A.K. Coomaraswamy's theory of art: a synthetic approach/K.M. Chaudhari. 12. Ibn Sina's Al-Qanun Fi'l Tibb : a critical edition and English translation/S. Ausaf Ali. 13. Iranian studies in India : with special reference to sufism/S.H. Qasmi. 14. Modern civilization : a crisis of fragmentation/S.C. Malik. 15. New science and religion : emerging correspondence/R.K. Mishra. 16. Impact of Islam on the Indian civilization/Najma Heptullah. 17. Indian-Persian documentary heritage-pan Asian paradigm/S. Akbar Ali Tirmizi. 18. The spiritual impact of Indian music/Debu Chaudhuri. 19. The concept of Indian literature/Indra Nath Chaoudhari. 20. Hikmat-al-Ishraq or illuminative wisdom in Iran : from ancient times to modern age/Akbar Sobout. 21. Nature, man and art : an Irano-Islamic perspective/Amir H. Zekrgoo. 22. Technology, man and spirituality : sanctifying technology through sacrifice/M.R. Rikhtegran. Index.

"A great deal has been written about the close cultural ties and bonds between the two great nations of Iran and India which existed right from the onset of these two ancient civilisations. However, the editors, during their research on Indo-Iranian studies, observed that unfortunately not one text existed that dealt comprehensively and exclusively with the comparative studies on these two countries.

"This book is a humble contribution to help make it easier for future research students/scholars and friends with allied interests, who can at a glance observe to what great an extent the cultures of India and Iran have amalgamated and enriched each other. It is a compilation of various research papers on various aspects of Indo-Iranian culture and philosophy, by eminent personalities of scholarly pursuits, presented in the form of a series of lectures at the culture house of the Islamic Republic of Iran, New Delhi, between June, 1993 and June, 1994." (jacket)

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INDEX OF PUBLIC LECTURES

89
24.11.1992
The Ramayanas in Persian by Prof. A.W. Azhar.
Literature

LIST OF THE RECEPIENTS OF GHALIB AWARD

2005

Prof. Fuzail Jafri
(Urdu Research)
Prof. A.W. Azhar
(Persian Research)
Janab Abid Suhail
(Urdu Prose)
Janab Akhtar Saeed Khan
(Urdu Poetry)
Janab Yograj Tandon
(Urdu Drama)
Dr. Kamal Ahmad Siddiqui
(Urdu Literary Services)
Dr. Mohammad Aslam Parvaiz
(Literary Services for popularising Science in Urdu)

میرا تعارف

About Me

About Me
Prof. Abdul Wadud Azhar DehlviS/o(Late)H.M.A.Malik,R/O98-Haji Bhavan,Sadar Bazar,Delhi-110006.General Secretary AIPTA (All India Persian Teacher's Association), aims atlooking after the interests of Persian Teachers of India,Promoting the cause of Persian Studies in India & to establish liason among the Persian Teachers of India.Prof. Of Persian,School Of Languages,JNU,New Delhi.Chairman,Centre of African & Asian Languages,Sl.JNU(1971-77,1981-83,1984-86,Dean,SL,JNU1994-96,Chairman,CAAL,SL,JNU,1994-96)Retired from Service 01-03-2001,Research Work:Books:The Ramayana,TheHoly Book of Hindus-Persian Version(Iranian Culture Foundation,Tehran(Iran),1973 in 2 Vols.Trends in Modern Persian Literature,Iran Culture House,New Delhi.Revolution & CreativityRupa & Co.(2006) Co-authored.Published a large numbers of articles on Current Topics in well reputed magazines &Newspapers.Produced 9 Ph.D Scholars.Attended International,National Seminars,Conferences,Symposia & Workshops and presented papers.Awarded Rashtrapati's Award for Persian,1987(Certificate of Honour in Persian)

Dr.Ahmad Ali Barqi Azmi,Ph.D(Persian) on Socio-Political Trends in Persian Poetry of the Constitutional period of Iran Under My Supervision