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 “Sâ€‌ of Indian languages always changes into “hâ€‌ 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 tooâ€‌

(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.â€‌

(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.â€‌
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.â€‌
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 Ahmadâ€‌.
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.â€‌
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).â€‌ On the other of his signet was inscribed this verse:
Bahr-e-taskhir-e-aham shod fath-e-Hyder ashkar
La fata ella Ali, la saif illa zolfaqar.
“For capturing the whole world it became evident that, there is no victory without Ali and there is no sword like that of Ali.â€‌

(e) Humayun, the Mughal ruler of Hindustan fell down from a roof and died. This incident took place in 947 A.H. The chronogram of this event was derived from the following verse:
Qaza az bahr-e taarikhash raqam zad
Homayum padshah az baam oftaad
“The destiny for driving the chronogram (of his death) wrote (this hemistich), that “Humayun the king fell from the roof.â€‌
It should also be pointed out here that Nasikh the poet has a poetical collection in Urdu in which he has derived several chronograms, which are in Persian.

(f) When there is some philosophical discourse, Persian verses were also used in support of the argument of a particular view and also with a view of adorning the writing with such verses. Abdul Ali entitled Bahrul ulum and belonged to Lucknow wrote the following verse on the marginal notes of Sharh-e-Hidaya written by Mullah Sadra. The verse reads as:
noqsan ze qabel ast vagarna alad dawam
faiz-e Sa’adatash hame kas ra baraabar ast.
“They are the only learned men who suffer the loss.
Otherwise the bounty of happiness is equal for all the persons.â€‌
The following verse of Naser A’li Sarhindi has been used in support of the philosophical view as argument:
Nemi gonjam be pirahan, nemi Saazam be oryani
Jonouni Karde-am peida, na shahri na biyabani
“Neither I live in my proper dress, nor can I live without that. I am suffering from such melancholy that I can neither live in the city nor can wander in the desert.â€‌
(The poet wants to say that when an event or occurrence takes place it disappears at the same time. But, again it comes into being to get perished.)

(g) All the religions have condemned war. They have preached for peace and coexistence. These ideas can be seen in the verses of Mehrban of Aurangabad.
Az kofr o din khaamoush ke har jaa khoda yekist.
Az har do lab ke khord be ham modda’a yekist.
“Do not speak about religion and blasphemy, because God is one. Both the lips strike with each other, but they deliver one speech.â€‌
Sine gar saaf ast farqi nist dar iman o kofr.
Zaahedan ra oqde-yedel sabhe-ye sad-daane bowad.
“If the mind is clear, there is no difference between Islam and blasphemy.
The hundred beads of the rosary are the cause of grudge for the as cute persons.â€‌
There is another verse given below, that also condemned the hatred among the people of different religions:
Az yek cheraagh masjed o bot khane roshan ast.
Dar heiratam ke doshmani-e kofr o din cheraast.
“This is one lamp that has kept brightened the mosque and the idol temple I wonder why there is enmity between blasphemy and religion.â€‌
There are also two other verses by Nasir A’li of Sarhind, related to the same subject, they are: Nist gher az yak sanam dar parda-e-der o-haram ki Shawad atesh do rang az ekhtelaf-e-sangha.
“Whether this is idol temple or the holy sanctuary of Mecca. (this is the one who is worshiped at both the places). How the spark can be double coloured, if the stones are of different kinds.â€‌
Lafz gar daarad tafaavot, sourat o ma’na yekist.
Ekhtelaaf-e kofr o din aaeine daar-e vahdatast.
“Though the words may differ in their apparent form, but they give one meaning.
The diversity that is in religion and blasphemy, leads towards unity.â€‌

(h) In the political combats that the Indians were fighting against the British, Momen, to rouse the sentiment of the people against the British rulers, composed Persian verses. Some of these are below:
in Isaviyan be lab rasaandand
jan-e man o jan-e aafarinesh.
ta chand be khaab-e-naaz bashi
faaregh ze faghan-e aafarinesh
Mo’men Shode hamzaban-e Orfi
Az bahr-e-amaan-e aafarinesh.
Barkhiz ke shour-e-kofr barkaasht
Ey fetne neshaan-e aafarinesh.
“These Christians have made me tired of my life as well as the creator of my soul.â€‌
“How long you will be enjoying sound sleep, being free to make your laments to the creator.â€‌
“Mo’men speaking the same words that were spoken by Orfi. He is praying (God) for the safety of (his) creation.â€‌
“Rise, the tumult of blasphemy has rise you are the (person) who can put off this happening in the creation.â€‌

(i) There are also some Persian verses, that have been carved on the barrels of cannons.)

19. Rulers who wrote Persian prose and composed verses in this language.
Writing Persian prose and composing verses in this language was not merely limited to the class of scholars. There were many rulers and their nobles who produced works in this language. Among the Timurid Kings of Hindustan and the rulers of the Deccan two persons are especially well-known for their works in this language. They are:
(a) Babar was the founder of Timurid dynasty in India. He was extremely well-versed in music, and wrote verses in Persian as well as Turkish. Waqaye Baburi is his most important work on history. His poetical works have also been published. A couplet is given here:
ta be zolf-e-Seyahash del bastam
az parishani-e-a’alam rastam [Since I got attached to her black locks I got free from hardships of the worlds.]
(b) Homayun (d. 963 A.H/1556 A.D.) the son of Babur was well-versed in astronomy and mathematics. He was a great patron of art and poetry. Amongst the Persian poets who were in his court was Farighi of Hirat. He gave him the title of poet laureate. He also composed poems in Persian and has a collection of Persian compositions. His brothers Mirza A’skari, Mirza Kamran and Mirza Hindal had also poetic talent. He composed the following couplet:
Chonin ke khouy gereftam be ashenayi-e-to
Halak mikonadam a’qebat jodayie-e-to.
[I am so much accustomed of your friendship, that I feel that ultimately I shall die being separate from you.]
A collection of the Persian poems of Mirza Kamran have also been published. The following verse is from one of his ghazals:
Zin Saan ke jama-e- khod aaraste miayee
Dar zohd shekast aari, dar eshq beyafzayee
[Your home comes in such a way by adoring beauty that you are causing defeat to the piety and arousing the (sentiments of) love.]
Mirza Hinda too had poetic talent. He was a great patron of poets and the men of knowledge. He composed the following verse:
Sarv-e-qad-e-to maayel-e-ahl-e-niyaz nist
Nazi ast dar sar-e-to ke dar Sarv-e-naz nist
[You are so much proud (of your beauty) that this pride is not found in a tall cypress tree. Your tall statue is not inclined towards those who are devoted to you.]
(a) Akbar (949-1014/1556-1605) the son of Humayun was the greatest ruler of Timurid dynasty in India. He ruled over this country for fifty years. He patronised literary men like Mir Abdul Latif Qazimi and Ghayas ud Din. Many books were compiled and translated from Sanskrit into Persian by the order of this emperor. Among Persian poets Ghazzali Mashhdi was the first who was awarded with the title of poet laureate. After him, it was Faizi who was given this title. This one of his verses:
nist zanjir-e- jonoun dar gardan-e-Majnoone-zar.
Eshq dast-e-dousti dar gardanash afkande ast
[This is not the chain of insanity on the neck of poor Majnun. This is the arm of friendship, that the love has put it on his neck.]
(b) Jahangir (977-1037 A.H./ 1569-1627) the son of Akbar wrote excellent Persian prose and had a good appreciation of Persian poetry. He appointed Tali-e-Amouli to the position of poet laureate. He weighed Hayati and Sa’ida (both of them belonged to Gilan province of Persia) against gold and gave it to them. He wrote his memoirs in Persian, called Tuzuk-e-Jahangiri, which has published several times in India and Iran. He also composed Persian poetry sometimes. Some Persian poets, including Taqi of Shushtar wrote commentaries on his quatrains. The following verse is of Jahangir:
Ma nama be barg-e-gol neveshtim Shayad ke saba be ou resanad.
[I have written letter to her on the petal of flower may be that the zypher deliver that to her.]
(c) During the reign of Shahjahan (1037-10667/1628-1651) the son of Jahangir Persian poetry in India was on its full swing. Kalim of Hamadan was appointed the poet laureate at his court. He weighed four Persian poets against gold and gifted that to them. Many books were written in Persian prose and poetry in which the history of his region and his achievements were recorded. His son and intended successor Dara Shikoh, was Iranian from his mother’s side. He was a literate man and very broad-minded in his views. He compiled several Persian books on mysticism. He made great efforts to bring Hindus and Muslims together. He wanted to unite Indian philosophy with the Persian mysticism in order to maintain peace and bring concordance between Hindus and Muslims. A collection of his Persian poems has published.
(d) Shah Alam (1053-1124) The grandson of Shah Jahan and the successor of Aurangzeb also composed verses in Persian. Some of his literary compositions still exist.
(e) Zaib un Nisa (pen named Makh fi) was the daughter Aurangzeb. She also composed verses in Persian. She was the student of Mohammad Sa’id of Mazandram, who was the nephew (sister’s son) of A’llama Majlisi. She usually composed verses in the form of odes (Qasidas) and lyrical poems (ghazals). She has been recognized as the best Persian poetess from India. One of her verses is given below: Sham'im o Khande eim Khat-e-Sarnevesht-e-Khish.
Maa raa baraaye Souz o godaaz afaride and
[I am a candlestick, have rend my destiny. (the destiny) has created me for son ould ring and burning.]
(f) Burhan Nizam Shah (914-961) was the second King of Nizam Shahid dynasty of the Deccan. Ahmad Nagar was the capital of this dynasty. The rulers of this dynasty maintained codial relations with Shah Tahmash Safaric. He was a highly learned person and excellent calligrapher of Naskh style. He introduced the Persian language and popularized it in the southern part of Indian sub-continent. The number of Persian poets and the scholars of this language at his court were much larger than that at the court of Timurid Kings of India. Shah Taher of Hamadan, whose description will be given later, was a highly respected person at his court and had great influence over the King. The king also composed verses in Persian under the pen name Sepahri. Here are two of his verses: Khaalat khalil o chehre golestan-e-aatash ast Khatat Siyahiyi ke be daman-e-aatash ast.
Pish-e-rokh-e- to, dide sepehri be ham nazad Aatash parast bin ke che heiran-e-aatash ast.
[Your mole is Khalil (Abraham prophet) and your face is rose garden of fire. Your looks are the soot which is on the skirt of the fire. Sepahri did not blink his eyes before your face. See the fore worshipper, how much he is amazed before the fire.]
(g) Mohammad Quli Qutb Shah (989-1020) and Mohammad Qutb Shah (1020-1035) were the kings of Qutb Shahi dynasty of the Deccan. Both of them composed verses in Persian. Their literary compositions are still preserved.
(h) Yousof A’dil Shah (ruled from 989 to 1020 A.H.) was the younger son of Sultan Murad, the Caliph of the Ottoman empire. He stayed in Iran for some time; sought education there and then proceeded to India. He lived at the court of Bahmanid kings of the Deccan. There he was highly respected, got a high position and was appointed the Governor of Bijapur. As the Bahmanid dynasty was gradually declining, he declared himself the independent ruler of that region. He sat on the throne of Bijapur and there laid the foundation of Adil Shahi dynasty. During his reign, Persian literature was so popular that the Iranian poet Mohtasham of Kasham composed verses in his praise. He was fond of music and had a deep knowledge of Persian literature. He was a very good calligrapher and wrote Persian in excellent Nastaliq style. He played the tambourine and lute very well. He also composed verses in Persian.
(i) Ismail A’dil Shah (915-941 A.H./1510-1535) the son of Yusuf A’dil Shah always enjoyed the company of the scholars and the poets. He was well-versed in the art of music and poetry. He also composed poems under the pen name Fayoz. None of the rulers of Deccan has been so solemn and delicate in his temperament as he was. Here are two of his verses: del-e-khouban ze qeid-e-mehr aazad ast pendari madaar-e-delbari bar jowr o bidad ast pendari Maa raa Sad mehnat az eshq-e-to bar del miresad har dam del-e-viran-e-a’asheq mehnat aabaad ast pendari.
[“It seems that the heart of the beautiful ones is face from the bondage of love. It seems that the act of heart ravishing is based on tyranny and hardship. I get hundred types of hardships upon my heart by your love It seems that the ruined heart of a lover is the house of hardships.]
(j) Ibrahim Adil Shah II (988-1036/1580-1592). Persian poetry during his reign in the Deccan reached its zenith. A number of Persian poets came from Persia and joined his court. He gave them rich rewards: one example is that of Malck Qummi and Zaahiri Torshizi Lohan to who he gave gold loaded on five camels for converting the book “Nau Rasâ€‌ to a verse-form. Mohammad Qasim Farishta of Astarabad compiled the Tarikh-e-Farishta, a most authentic work on the history of India, at the order of this king. He was deeply profound in the art of music and introduced several new lines. He played several musical instruments very well. He also composed verses in Persian. One of his verses is given below: yek waraq ze owsaf-e-hosnat khand bolbol dar chaman daftar-e- gol raa Sabaa barham zad o dar aah rikht.
[The nightingale read in the garden one of the pages of the good qualities of your beauty the zypher took the whole collection, scattered it and threw it in the water.]

20. Some scenes of the relations between the rulers of India and Iran
Babur was the founder of Timurid dynasty in India. When he was in Transoxiana, Shah Ismail Safavid (b. 892-930A.H./1487-1524) sent an army of twelve thousand soldiers under the command of Najm-e-Thari for his help. One of these commanders was Bairam Khan: the role that he played in Indian history will be mentioned later.
Humayun was one of the famous kings of India. He fought against SherShah Suri (948-952/948-1545) who fought against Humayun in the year 946/1539 and defeated him. Humayun after getting defeat proceeded to Persia. He wrote a letter to Shah Tahmash Safari (930-984/1524-1576) in which he mentioned about his unfavorable circumstances and requested refuge in Persia. In the letter that he wrote to Shah Tamash, he used one of the fragments of Salman Saoji with a slight change. The last verse in which he made change was this: Altamas-e-in ze Shah daaram ke baa man aan konad aanche ba Salman, A’li dar dasht-e-arzhan karde ast.
[This is my earnest request with the king, that he should treat me, in the same manner as A’li did with Salman in the plain of Arzhan.]
In another verse, he addressed Shah Tahmash and requested to give him protection. He wrote: Shahan hame Saye-ye-huma mitalaband bengar ke “Humaâ€‌ aamadeh dar Saya-ye-to
[The kings seek the shadow of Homa (phoenix). Look here, the Huma (yun) has come under your shadow.]
Shah Tahmasp accepted the request of Humayun and gave him refuge in Persia, where he stayed about fifteen years. Finally, Shah Tahmasp gave him an army of twelve thousand horsemen under the command of renowned and brave commanders. With the help of this army and the commanders, he regained his lost empire and regained his lost glory. When he returned to India from Persia, many scholars, artists and artisans came with him to India.
Ismail A’dil Shah (915-941/1510-1534) the son of Yusof and the grand son of Sultan Murad (the ottoman caliph) was the second ruler of Adil Shahid dynasty of Bijapur. Shah Ismail the founder of Safavid dynasty sent Ibrahim Beg Turkman to his court as his envoy with a belt, ornamented sword and several precious gifts. He praised highly Shah Ismail in the letter that he wrote to him and handed over to his envoy. Shah Ismail was highly pleased with the gifts and the letter. Ismail A’dil Shah ordered that his soldiers should use headgear with the same design as the Safavids. He also ordered that Shah Ismail Safavi be mentioned in the Khutba of Friday prayer and the Idd prayers. In these Khutbas the Imams should pray for the long life of Shah Ismail Safavi. This order of Ismail Adil Shah was in force for seventy years.

21. The Persians in the royal family and on the throne of kingdom:
Here, the names of only four persons will be mentioned, Noor Jahan Begum Tehrani: Her name was Mehr ul Nisa. She was the daughter of Etemad ul Dowla Ghayath ud Din Tehrani. She was unmatched in beauty in her time. During the reign of Akbar, the Great she came to Fatehpur with her Parents. There she acquired knowledge in writing Persian script, arithmetic’s and the other subjects of arts. First she married A’li Quli Isfahani and gave birth to a female child. Jahangir appointed her husband in one of the remote regions of his empire, where he was killed in some accident. After that she got married with Jahangir, who gave her as marriage portion eight lakh of gold coins, each one was of five misqal (5 grams) in weight with a pearl ring of forty beads. Each bead of which was of the worth of forty thousand rupees at that time. Jahangir has written that his life was fully disturbed and disordered before getting her married. He was so much fond of her that he submitted the whole of his empire to her and fully became a puppet in her hand. He was nothing but merely a figurehead. Firstly he gave her the title of Noor Mahal and later called her Noor Jahan. He repeatedly used to say that he had submitted his whole empire as Pishkash to her. He had only this much power that his name was read in Khutba, while the rest of the administration of the whole empire was in her hand. On all the mandates these words were inscribed “By the respectful exalted order of her Majesty the queen Noor Begumâ€‌. The coins which were minted by the order of Jahangir bare this Persian inscription: be hokm-e-Shah-e-Jahangir yaatf sad zivar be naam-e-Noor Jahan Padshah Begom zar
[By the order of emperor Jahangir the gold coin became ornamented a hundred times. When it bore the name of Noor jahan Badshah Begum].
Noor Jahan was an ideal woman in her wisdom and understanding. She introduced several new designs in dresses, ornaments and decoration of the living rooms. She also made innovation in perfumes. She was a good poetess, archer, horse rider, politician and administrator. Jahangir has written about her that there was no city where she did not plant a garden and laid the foundation of magnificent building. She has done a lot of things for the welfare of the human beings. The whole treasure and every precious thing that belongs to me is in her possession. My empire is in the hands of this family. The father of Noor Jahan was in the head of the tribute court (Diwan-e-Kull). Her brother was the procurator general (Vakil-e-motlaq) and she herself was his most confident person and his advisor. There was such a great influence of Noor-Jahan over Jahangir that she made the mind of the king change about his successor, the prince Khurram (after wards) Shah-e-Jahan). After the death of Jahangir she tried to bring on the throne Sharyar, the other son of Jahangir who had married her daughter who was from her first husband Ali Quli. But her brother Asaf Khan wanted his son in law (prince Khurram) to bring to the throne. In this tussle she was defeated and was made to live retired life. Inspite of all that differences that she had with Shahjahan, fixed her annual stipend two lakh rupees. She died in 1055 A.H/1645 and was buried in the garden Lahore. This is one of her verses: Makon bidaar ey Saqi ze khab-e-naaz narges ra Ke Sarmast ast o bar ham mizanad alhaal majles ra
[Oh the cup bearer! Do not awake the narcissus from sweet dream. Because she is dead drunk, she will disturb to whole gathering (if awakened). The queen Arjmand Banu (1000-1040/1592-1631) of Tehran was the daughter of Asaf jan and the niece of Noor Jahan.
She married prince Khurram (after wards Shahjahan) in the year 1024/1612, gave birth to fourteen children. She was so favorite wife of Shahjahan that when she died at the age of 39 years, that he built the most excellent and magnificent mansoleum memorial now called Taj Mahal. People from all over the world come to this famous edifice even after passing about four centuries of building of that. Among all her sons, it was Aurangzeb (1068-1118/ 1658-1707) who succeeded his father Shahjahan. He ruled about fifty years. He married Delros benn the daughter of Shahnawaz Safari, an Iranian noble at the court of Shahjahan. After his death his son Mohammad Mua’zzam took the throne and adopted the title Shah Alam Abrader Shah. He built the mausoleum of his mother at Aurangabad. After him his sons and grand sons came to the throne. Here this can be said that after Shahjahan the rulers of Timurid dynasty in India were the Persians from their mother side.
Sultan Quli Qutb Shah (899-950/1493-1543). He was a native of Hamadan, came to Deccan to try his fortune he was young and joined the service of Bahmarid King Muhammad Shah. He was promoted to high ranks by degrees and obtained the title of Qutb ul Mulk during the reign of Mahmud Shah. He was given Golkunda and its surrounding area as Jagir. He was for some time the commander of the army of that region. In mandates he was addressed the man of letters and the sword. When in the year 918 A.H/1512 the authority of Mahmud Bahmani declined, he declared himself the Sultan and took the title of Qutb Shah.
Jamshid Qutb Shah (950-957/1543-1550) was the son and successor of Sultan Quli Qutb Shah. He was himself poet and patronized letters. He composed poems under the pen have Jamshid. He was famous, in the art of poetry he was under as an improvisator. This is one of his verses: aanan ke ba khadang-e-jafay-e-to Khou konand tiri nakhorde tir-e-degar aarezou konand.
[Those who have become accustomed of being struck by the arrow of your tyranny. They desire for the next arrow, before that they meet the shot of the first one].

22.The Persian chiefs, nobles and the ministers in India.
- Bairam Khan Baharlou: The most famous army commander in the Timurid dynasty of India was one of the successors of Jahan Shah of Qara-quyunlu lan, who ruled in the western region of Persia. His father was the army chief who had one thousand horsemen under his command. Shah Ismail Safavi sent him to Babur to him in his war campaigns. Bairam Khan was born at Ghazna, the region where his father ruled. But, he got his education and military training at Balkh. There he joined the court of the Timurid rulers called Kurkani. When Humayun got defeat from Sher Shah and lost his state, it was Bairam Khan who advised him to move to Persia. When Humayun decided to take refuge there, he also accompanied him. Humayun came back with the army that was given to him by Shah Tahmash Safavi for his help. When the Persian army got victory over Surid Afghans, the country was handed over to Humayun. He appointed Bairam Khan his military commander. After the sudden death of Humayun, when Akbar was appointed his successor and sat on the throne he was a young child hardly fourteen years old. He server for five years as the prime minister (Vakil ul Saltan) of Akbar and administrated all the affairs of his state successfully. He was killed in the year 968/1561. His boddy was carried to Mashhad, where it was buried in the shrive of Imam Musa Raza. He was unparallel in bravery, generosity and diplomacy. While serving as administrator, military commander and vicegerent he was also looking after his estate that was granted to him by the king. He was also patronizing group of Persian poets and also composed verses in Persian. He was always busy in his studies. The collection of his poems in the form of book has published.
- Abdul Rahim Khan-e-Khanam entitled Mirza Khan: He was like his father the lord of the lords during the reign of Akbar the Great. He got benefited in the company of the great Persian scholars like Hakim Ali Gilani and Amir Fathullah Shirazi. Besides Persian language he was also deeply profound in Turkish, Arabic and Hindi. He was the tutor of Jahangir. He translated Tuzuke Baburi (The insulates of Babur) from Turkish into Persian at the order of Akbar. This translation has been published. He also composed verses in Persian.
- Hakim Abdul Fath Gilani: He was deeply profound in philosophy, expert in the field of medicine and also deeply interested in literature. He came to India in the year 974 A.H/……with his two brothers and attended the court of Akbar. Both of his brothers got high ranks as his courtiers. But, he surpassed them. Firstly he appointed the noble, then got the position of minister and finally became prime minister. He helped each and every person, whether he was great, small, his foe or the friend. It was for his reason that he well known for his welfare works.
- Hakim A’llama Amir Fath ullah Shirazi: He was born at Shiraz and got educated there. He was deeply profound in different branches of art and science like physic, astronomy, mathematics, mechanics, medicine, occult sciences, theology and literature. He was also expert in setting of astronomical tables. Many of the leaned man of his time got benefited of his knowledge. He came to India at the invitation of Sultan A’dil Shah of Bijarpur. After his death went to Agra and joined the court of Akbar. Being highly qualified in different branches of art and sciences, became very popular at court and got close to the King, and was appointed the personal physician of him. The king also consulted him in matters related to astronomy. He also served as the vicegerent of the king. He got the titles of Amin ul Mulk (the trustee of the empire), â€کAzad ul Dowla (the companion of the king) and Azad ul Mulk (the assistant of the state). The king also entrusted upon him of the office of the prime minister. His death took place in the year 997 A.H (1589, which caused great sorrow to king. He said of the enemy would have captured and demanded as ransom the whole income of the country, it was worthy to be paid for his release and he did not consider that he was loser in this bargain. Faizi the poet laureate at the court of Akbar, has reflected in several of his poems about the grief the king suffered at the death of this great safe of the age. In one of his poems he says:
Shahanshah-e-Jahaan ra az vafatash dide por nam shod.
Sekandar ashk-e-hasrat rikht ka aFalaloon ze a’lam shod.
[The tears filled in the eyes of the king of the world at his death. The Alexander shad the tears of grief and said “The platu departed from this worldâ€‌]
This great scholar of the time left behind several books and wonderful inventions. One of his inventions was a water mill that functioned automatically. He also made a mirror, which showed strange figures from far and near distance. He also made a cannor that fired two balls at a time.
Hakim Fath ullah was the first person who brought from Persia to India the works of the great scholars like Dawwami, Sayyid Sadrud Din, Ghyas ud Din and Mirza Jan Baghnami. He established the circle of study to teach the books of these great scholars, which were received warmly by the students of this country. This was undoubtedly great step of Fath ullah Shirazi that he transferred knowledge from Persia to India. This has been already said above that many Indian scholars has been directly or indirectly the students of this great scholars. It was by his co operation that the finance department was established in India on the same pattern that functioned in Iran. The book Zij-e-Mirzayi (the astronomical table of Mirza) was translated from Persian into Hindi by his efforts.
- Amir Bozorg Mirza Qawam ud Din Ja’far Qazveini: He belonged to a renowned respected family. His ancestors attained high positions in Iran and also in India. Arjumand Banu was the grand daughter (the daughter of the daughter) of his uncle. The queen Noor Jahan was the daughter of his aunt (the sister of his father). He was born in Persia and got educated there. He came to India during the reign of Akbar, joined his court as noble, attained the position of Amir and afterwards became the minister. The king entitled him Asaf Khan. During the reign of Jahangir he went to a war campaign to Deccan. He lead respectable life during the reign both the kings, Akbar and Jahangir. He was considered an important pillar of the Timurid Empire. Besides important political and administrative figures, he was highly learned man. He was considered a distinguished calligrapher, historian, poet and prose writer among his contemporaries. He composed poems under the pen name “Jafaâ€‌. He was the great patron of men of letters and maintained friendly relations with the scholars. When Mir Findriski, the great philosopher of Persia came to India, he paid visit to him and did all sorts of favours that he could do for him. He also showed his benevolence to the poet Sufi of Mazandrin when he was staying at Gujrat. He also invited him to enjoy his patronage. Takmilat ul Tarikh-e-alfi, the epic Noor Nama and the collection of the poems are the literary works that he left behind. All these three works are in Persian.
- Khawja Ghyas ud Din Mohammad Tehrani: He belonged to the family of Persian poet called “umidiâ€‌. His father was also a poet and composed verses under the pen name “Hijriâ€‌. He had been the minister of Yazd and Isfahan during the reign of Shah Tahmash Safavi. After the death of this king, his father migrated with his family to India, joined to court of Akbar and attained high positions gradually. During the early days of the reign of Jahangir got the title of Etemad ul Dowla (the trust worth of the state) and served as minister at his court. When Jahangir married his daughter Noor Jahan, he also attained further high positions. Jahangir admired all of his good qualities. In the knowledge of accounts, poetry, history, social intercourse and diplomacy he was unique in his time. He was not also a very successful minister of him but also kind good companion and advisor. He never rejected the pition of any person. He died in the year 1031 A.H). In his death bad he was reciting the verses of Persian Anwari. His wife was the aunt (father’s sister) of Mirza Ja’far Asaf Khan of Qazwin, who has been already mentioned above.
- Abul Hasan Yamin ud Dowla Asef Jah Tehrani (entitled Asef Khan)
He came to India with his father Ghyas ud Din and the other members of his family. He served as procurator during the reign of Jahangir and was entitled Vakil ul Saltana (the mandatory of the state). After the death of Jahangir, he played very important role to bring his son in law ShahJahan to the throne. When Shahjahan gained power, he appointed him the commander in chief and entitled him Khan-e-Khanan (the noble of the nobles). The king gave his mandate to him. He also appointed him as the procurator. Shahjahan in correspondence and conversation always addressed him a’mmu (the uncle). He was a good administrator and highly expert in diplomacy. He served successfully during reign of both the kings, Jahangir and Shahjahan. In the golden age of the reign of Shahjahan he was the most powerful political and military figure in India. He was great patron of art and knowledge. He treated generously to the men of letters. Mahmoud Jonpur, the greatest philosopher during the Muslim rule in India had friendly relations with him. He enjoyed his company and got benefited of his knowledge. Asaf Khan was deeply interested in contemplative sciences. He was expert in the fields of logic, metaphysics, history, poetry and Persian composition. He also composed verses. One of them is given below:
Yek Sabze binamak nabovad dar tamaam-e-Hend gouyi ke Hend raa be namak aab date and.
[In the whole country of India there is more dark complexioned who does not attract the (the seer). It seems that the land of India had been irrigated with such water that causes attraction towards the dark complexioned ones.]
- Amir Fazil Nawwab Jamal ud Din Hussain Shirazi: His father had some high rank in the region of Deccan. He became one of the courtiers of Husayn Nizam Shah and married his daughter. During the reign of his son Murtaza bin Husayn he attained further high positions and finally became his procurator. Later he went to Agra and became one of the close associates of Akbar. Here he also obtained high ranks. During the reign of Jahangir he was awarded the title of A’zad ud Dowla (the associate of the empire) and appointed in Bihar province. During the last days of his life he compiled the book Farhang-e-Jahangir on lexicography.
- Mirza Hasan Qazvini Mashhadi: He was a poet, studied at Mashhad, and came to India during the reign of Shahjahan. He was one of the courtiers of high rank. During the reign of Aurangzeb he was appointed the chief of the revenue collectors of Kashmir.
- Amir Mohammad Sa’id Ardastani: He was the prime minister of Abdullah Qutb Shah and received the title of Mir Jumla. He served as his commander of the army. He was a brave man and will skilled in war tactics. He came from Persia to India. Firstly he joined the court of Qutb Shahid kings in Deccan. There he progressed gradually and finally attained the rank of prime minister. He went on several war campaigns in which he was always victorious. By which Abdullah Qutb Shah became afraid of him. It was for this reason he attended the court of Aurangzeb, got the title of Muazzam Khan from him and gave him the title of Khan-e-Khanan. He got victory on many regions of his empire. As he was originally a diamond merchant, presented a diamond to Aurangzeb, the weight of which was 216 grains.
- Shah Tahir Hamadani: He was one of the descendents of the Ismailia sect of Persia, was deeply profound in logic, philosophy, astronomy, mysticism and occult sciences. He was also a poet and composed verses in Persian. He came to India in the year 926 A.H joined the court of Burhan Nizam Shah. In the region of Deccan he attained high positions and served as the procurator of the state. He was highly respected person. When he delivered lectures as teacher all the great men of the city including the attended his classes.
- Mir Mohammad Momin Sammaki Astarabadi Hydarabadi: He was one of the great scholars of Persia. There he was educated by his maternal uncle Fakhr ud Din Sammaki. He joined the court of Shah Tahmasp Safavi and served as his close associate. The king appointed him the tutor of his son. After a few years he proceeded to India and attended the court Mohammad Quli Qutb Shah in the region of Deccan, who received him with open arms and gave the affairs of the state in his charge. He served as the procurator of the king for twenty-five years. Later he was appointed as the same position during the rank of Mohammad Qutb Shah. He was an excellent poet. This is one of his verses:
Che aafati to nadaanam ke dar jahan emrouz
Mahabbat-e-to do kas baa ham aashna nagozast.
[I don’t know, what a great trouble maker you are. Today in this world Your love did not leave any two persons who could be friendly to each other].
The mausoleum of Mir Momin is in the heart of the city of Hyderabad, called Dairat ul Mir Momin (the enclosure of Mir Momin), this is one of the most important ancient burial ground of this city. He had purchased this land from his own money and endowed it. Many scholars, poets and men of high ranks who came from Persia to India, several nobles and chiefs of Asaf Jahid dynasty, like Mir A’lam, Salarjang I and II are buried here. There are several Persian inscriptions in Suls style inscribed by the Persian calligraphers, are found on the graves of these great men.
- Mir Fazil Mohammad bin Khatoun: He acquired knowledge from the great scholars of Persia, like Shaykh Bahayi and the others. With the permission of Shaykh Bahai he came to India. He became the courtiers of Mohammad Qutb Shah in Deccan, Who made him the supervisor of his secretariat. Later he was sent by the king of Persia at the court of Shah A’bbas Safavi as his envoy. There he stayed for a few years and then came back to Hyderabad. In the year 1038/ the king appointed him as his procurator. After that all the affairs related to the state were referred to him. In spite that he was busy in the affairs of the state, but never neglected the work of his creative writing. Every day early in the morning he got up from sleep and started teaching to the students of various subjects. On every Tuesday the poets and the scholars had meeting with him. On that day he was busy with them from early morning up to the evening. He translated the book “Arbayinâ€‌ of Shaykh Bahayi from Arabic into Persian and dedicated it to Sultan Mohammad Qutb Shah. Shaykh Bahayi wrote the foreword on that translation. He also wrote marginal note on Jame’-e-A’bbasi of Shaykh Bahayi.

23. The immigration of Indians to Persia:
Here, only the two events will be mentioned related to this subject. During Safavid period when many Iranians migrated to India under particular conditions at the same time the Indians had very strong economic condition in Isfahan, the capital of Persia and its coastal areas. During the reign of Shah Abbas Safavi I, the number of Indian traders at Isfahan and Bandar Abbas (port) was about Twelve thousand. The community of Indian traders that lived in Persia under the representative of Timurid kings of India were continuously running their business there and were mainting cordial relations with Persia. In the year 1890, the Indians made their temple at Bandar Abbas (port).
In the early years of twentieth century a number of Sikh families established in Zahidan, a city in the North East of present Iran. In the year 1927, the Sikh traders built their Gurdwara at Zahidan. There are also Indian traders in Tehran and its surrounding areas. They built their Gurdwara at Tehran in 1950. In the burial ground of Tehran there are 3462 graves of those Indians who were killed in the second world war.

25. During freedom fighting against the colonialism and afterwards:
During the days when the Indians were fighting for the freedom of their country the relation between India and Iran remained exist. The leaders of both these relations had their contacts with each other at different occasions. Maulana Abul Kalam Azad one of the freedom fighters who became minister of education after the freedom of India was for sometime the student of Forsat Shirazi and Haji Shaykh ul Ra’is. The latter taught him the book Hikmat ul Ishraq written by Soharvardi and is related to the philosophy of ancient Persia. During the first world war when Iran became the victim of the oppression of allied forces, he protested against that by writing articles and supported the course of Iran. After sometime, when he started to write the commentary on the Glorious Quran he revealed that the term Zolqarnain (bi-cornous) that is used for Alexander the Great (356-323 B.C.) is not correct. This has been used for Cyrus the Great (d. 530 B.C.) the king of Persia.
When the first world war was over, Rabindra Nath Tagore, the great thinker poet and writer of India, the name of whose father has been mentioned earlier came to Persia with Dinshaw Irani, the chief of the Zoroastrian society of Bombay and the translator of the poems of Hafiz from Persian into English. Tagore had the meetings with cultural dignitaries of Iran. The interest that he showed with Iran and the people of that country was quite amazing for the Iranians. While visiting several cultural centers in different cities of Iran, he also visited Shiraz and the holy city of Qum. During the days when India was passing through political crisis, Tagore was very much concerned to that situation of his country. Seeing this condition of him, his Iranian friends made an augury with the poems of Hafiz at his tomb. When they opened the book of his poems, they found the following verses: Yousof-e- gom gashea baaz aayad be Kena’n gham makhor Kolbe-ye-ahzaan Shavad rouzi golestan gham makhor Ey del-e- gham dide haalat beh Shavad del bad makon Vin sar-e-shouride baaz aayad be saamaan gham makhor.
dowr-e-gardoun gar do rouzi bar moraad-e-ma nagasht.
dayeman yeksaan nabaashad haal-e- dowraan gham makhor.
[Do not be sorrowful. Some day the hovel of grief will turn in flower garden. Do not be worried, there will come a day when Joseph will come back to Canaan. Oh the grieved heart do not be depress, your condition will become better. This frenzied state of mind will get in proper order. Do not be worried for that. If the revoluting sky is not moving in accordance to our desire. Do not be angry for that, this condition of it will not remain for ever, as it is now.]
When India became an independent country, the prime minister of Iran sent his greetings to Jawahar lal Nehru. He in reply wrote this verse of Hafiz to Iranian prime minister: Biyaa taa gol bar afshaanim o mey dar Saaghar andaazim Falak raa Saqf besh kafim o tarhi nou dar andazim
[Come! So that we may pour flowers and fill the cup with wine. Make a cleave in the ceiling of the sky and lay the foundation of some new design].
This is more than half century that India is enjoying its independence. During this span of kind, the relations between India and Iran have always been cordial. The visit of the heads of both the countries has brought both the countries closer and the relations are stranger than ever. When Nehru visited Iran with his daughter Indira in 1959, he several times mentioned in his speeches that it was his earnest desire to visit Iran. Because among all the nations of the world, the Indians have been influenced by the Persian civilization more than any other civilization of the world. The soul of Persia came to India, which exists in the form of Taj Mahal, the masterpiece of Persian art and architecture. The building of the Taj is a body in India in which the soul of Persia has incarnated. We should try now more than ever to popularize Persian language and literature in India. No doubt in that, that Persian is the language of Iranians. But, in the last few centuries this has become part of languages and culture.
The visit of the other dignitaries of India and Iran: Dr. Radha Krishna, the president of India visited Iran in 1963. Indira Gandhi visited that country in 1974. Rajiv Gandhi visited in……….Mr. Rano (?) was there in 1993. Finally Mr. Vajpayee visited Iran in 2001. While delivering his speech there, he used this verses of Hafiz: Mezaaj-e-dahr tabaah shod dar in balaa Hafez Kojast fekr-e-hakimi o rai-e-Brahmani
[Oh Hafaz! The mind of the world has got smashed in the calamity. Where is the thinking of a safe and the opinion of the Brahmin].
Iranian dignitaries too paid visit to Indian or reciprocal bases. The lasted visit was of Dr. Khatemi, the president of Islamic republic of Iran in the month of January 2003. Dr. Khatemi, before coming to India proposed for a dialogue on the civilizations, which was accepted by India. Subsequently in the month of November 2000 a seminar was held in this regard. In the year 2003, president of Iran was the special guest of honour the republic day of India, a token of regard that Iran people have for their Indian brethren and the variegated culture of their country. In this visit a pact was signed to check out a programme for mutual cooperation at strategic points. In accordance to this pact both the nations will develop deeper relations and will work during the span of time of five years in the fields of technology, defense, energy, transit and transport, which will bring useful result on the strategic point.
At the end, with the hope prosperity of the people of the two countries and the friendship of the two people which is the grafted tree of the cultural relations of the two countries, this is to be said further that: Hamishe ta ke ze ta'sir-e-abr-e-norouzi Chaman shavad ze ryaahin chou jannat-ol-ma'va.
Nahaal-e-omr-e-to Sarsabz baad o – bad khahat Be zir-e-khaak chou bikh-e- derakht na peida.
[As it always happens that by blowing the winds of spring the garden becomes like the highest heaven adorned with flowers. The young tree of your life be pleasant and your well wisher be hidden under the dust like the roots of the tree.] ?