بحث:نقش ایران در تمدن اسلامی

message: با عرض پوزش. ان شا الله این مقاله به طور تدریجی‌ تکمیل می‌‌شود. منبع اصلی‌ من کتاب حضور ایرانیان در جهان اسلام است که حاصل نگارش چندین شرق شناس و ایران شناس مشهور می‌‌باشد. --Kazemita1 (بحث) ‏۲۶ ژوئیهٔ ۲۰۱۳، ساعت ۰۸:۳۶ (UTC)

message: with the power of the Muslims expanding toward the east and south of India, a literary activity in Persian developed which contained all forms and kinds of literary works. The conquest of Khorasan and northwest India to the southern Punjab by Chingiz Khan's hordes and the ensuing annexation to Delhi of Upper Sind and Multan by the newly rising dynasty of the "Slave Kings" led to the transfer to Delhi of a good number of literati who had found shelter from the Mongol threat at the court of the governor Qubacha in Uchh - including 'Aufi, who had dedicated his Lubab al-albab to Qubacha's vizier. These scholars and literati constituted the first of many groups of immigrant Persian writers to be followed by countless others who settled in the various parts of the subcontinent from Lahore and Delhi to Bengal and Deccan. Among the historians, Minhaj as-Siraj stands out as does Fakhruddin Iraqi among the mystical poets; his stay at the Suhrawardi dargah in Multan for twenty five years resulted in an output of superbly beautiful mystical love songs; he continued his work after returning to the Near East, living during Rumi's last years, in Konya and Tokat and then settling in Damascus, where he was to die in 1289 in the spiritual environment of Ibn Arabi's followers
The West-Eastern Divan: The influence of Persian Poetry in East and West, by Annemary Shimel, p. 149
Kazemita1 (بحث) ‏۲۷ ژوئیهٔ ۲۰۱۳، ساعت ۲۲:۱۹ (UTC)
thread_title:  تاثیر شعر، ادبیات و زبان فارسی‌ 

message: For more than a millennium, mysticism - Sufism in particular, but also Ismaili and Imami gnosis - has shaped the vision of Islam. In the realm of mysticism, more than in many other domains of Islamic culture, the Persians have been at work creating the inner religious sphere of Islam. To this day Persian images are anchored in the minds of Muslims throughout the world as a goad to poetic inspiration and Persian ideas are stored in the inner recesses of Muslim hearts as a source of spiritual aspiration. Even the stridently puritanical reductionism of some contemporary Muslims acknowledges albeit in  oblique ways the strength Persian mysticism has injected into the hearts of many Muslim men and women. Indeed Islamic fundamentalism from Morocco to Mindanao lives in fear of a resurgent Persian inspired religousity establishing a strong hold on the future of Islam
Ideas of time in Persian Mysticism, By Gerhard Bowering, pp. 172-173
Kazemita1 (بحث) ‏۲۷ ژوئیهٔ ۲۰۱۳، ساعت ۲۲:۴۰ (UTC)
In the domain of mystical writings alone there were such figures as Hasan Basri, Junayd, Muhasibi, Bayazid Bistami (d. 875), Hallaj (d. 922), Kalabadhi (d. 994), Sulami (d. 1020), Qushayri (d. 1074), and a host of other mystical writers and poets in Persian, far too numerous to mention. The considerable role of Persian Sufis played in spreading Islam among the Turkic peoples in Central Asia and in the subcontinent and part of Indo-China is well known. Islam in China owes much more to Persian Muslim preachers than is normally realized. The number of Persian terms used by Chinese Muslims for ritual and worship, such as abdast, "ablution," bang-i namaz "call to prayer," namaz- bamdad "the morning prayer," namaz-i pishin" the forenoon prayer," etc., attests to the widespread activity of Persian missionaries among the Chinese, as does the fact that the great majority of Muslims manuscripts found in China are Persian. 
The Persian Presence in the Islamic World (Levi Della Vida Symposia), p. 92 By Ehsan Yarshater
Kazemita1 (بحث) ‏۲۸ ژوئیهٔ ۲۰۱۳، ساعت ۰۰:۴۸ (UTC)
thread_title:  تصوف ایرانی 

message: a general appreciation of this sort is valid for the core centuries of an idiosyncratic Persian art of painting, a period which began in the last decadeds of the fourteenth century and which ended or at least diminished in intensity and in quality two hundred and fifty years later in the seventeenth century...
from the sixteenth century onward a Persianate painting also dominated the arts of the Ottomans in Istanbul and in a far more spectacular and original fasion, the creativity of the Mughals in India and of several lesser centers in the Indian subcontinent.
The two centuries with which I shall deal created, honed, and perfected a mode of expression significant enough in its effectiveness and/or in its meaning to serve as a model for the Ottoman Mediterranean and for the Indian peninsula, and was occcasionally picked up by painters as early as Rembrandt and as recent aas Matisse.
Persian Miniatures, By Oleg Grabar, pp. 203-204
--Kazemita1 (بحث) ‏۲۷ ژوئیهٔ ۲۰۱۳، ساعت ۲۳:۱۴ (UTC)
persian culture was soon equally manifest in a pervasive appreciation of beautiy and elegance, whether in poetry or painting, architecture or the decorative arts. 
p. 98
New schools of art also began to develop. The mosques and palaces, painting and calligraphy, ceramics, metalwork and textiles all reached new heights of excellence.
p. 99
The Persian Presence in the Islamic World (Levi Della Vida Symposia), By Ehsan Yarshater,
--Kazemita1 (بحث) ‏۲۸ ژوئیهٔ ۲۰۱۳، ساعت ۰۱:۲۰ (UTC)
thread_title:  هنر ایرانی 

message: In the first phase there were such luminaries as Ibn al-Muqaffa(d. 756), "one of the creators of Arabic literary prose;" Abu Hanifa(d.767), founder of Hanafi school of religious law; Khawrazmi (d.847), mathematician, astronomer, geographer, and discoverer of algebra, whose work introduced this science to Europe, Rhazes (Abu Bakr Razi, d. 925), the celebrated physician and philosopher; Badi al-Zaman Hamadhani, the literary scholar and the inventor of the maqama genre of writing (d. 1008); Biruni (d. after 1050), the most outstanding polymath produced in the Islamic world; Avecenna (Ibn Sina, d. 1037), the most influential philosopher of Islam and an encyclopedic genius; and the thologians Ghazali (d. 1111), Zamakhshari (d. 1143), and Shahrastani (d. 1158). There were also geographers like Ibn Khurdadhbih (d. 911), Istakhri (tenth century), and Ibn al-Faqih(early tenth century); historians like Baladhuri (d. e. 892), Tabari (d.923), the Herodotus of Islamic history and Miskawayh (d. 1030); polymaths like Ibn Qutaiba (d. 887), Abu Hanifa Dinawari (d. c. 895), and Abu Zayd Balkhi (d. 934); scientists like Albumasar (Abu Ma'shar Balkhi, d. 886); and musicians like Ibrahim Mawsili (d. 804) and his son Ishaq Mawsili (d. 850)
The Persian Presence in the Islamic World (Levi Della Vida Symposia), By Ehsan Yarshater, pp. 91-92
Kazemita1 (بحث) ‏۲۸ ژوئیهٔ ۲۰۱۳، ساعت ۰۰:۴۱ (UTC)
thread_title:  دانشمندان ایرانی در دنیای اسلام 

message: We should not think of the differences between the two [the Arabic and Persian historiography of the Middle Period] as merely linguistic. To a great extent each language enshrines a specific cultural tradition almost from the beginning. Persian historians draw far more heavily than their Arabic-writing counterparts on the themes of neo-Sassanian culture, not only for rhetorical ornament or exemplary tales, but to form the underlying conceptual paradigms and narrative patterns of their accounts. Likewise, the better Persian writers seem more interested in contriving a fully integrated narrative than do their Arabic counterparts, at least on the surface level. That is, rather than presenting a series of discrete events, they portray (to follow Aristotle's language) a single action, a unified story leading up to clear dramatic resolution. We might attribute this dramatic coherence to an effort by Persian historians to apply the plot-lines and characterizations which they found in the epic poetry of Firdausi (d. 411/1020) and his successors to the events and persons which filled their own writings, but at present such statements can only be speculation.
Islamic History: A Framework for Inquiry R. Stephen Humphreys , pp. 129-130
Kazemita1 (بحث) ‏۲۸ ژوئیهٔ ۲۰۱۳، ساعت ۰۱:۱۱ (UTC)
thread_title: تاریخ نگاری ایرانی

message: one of the main factors that advanced the assimilation of the Arab settlers to local Khurasanians was the fiscal and administrative policy of the Umayyads which could be traced back to the early Arab conquest of Iraq and Persia. Faced with the complexity of financial operations, and collection of taxes in the former Sassanian territories, the caliphs decided to adopt the established system and leave it in the hands of the dehqans or landowning gentry from which class the Sassanian bureaucrats were drawn. 
The Persian Presence in the Islamic World (Levi Della Vida Symposia), By Ehsan Yarshater, pp. 64-65
[Abbasids] offered non-Arabs full opportunity to serve the new order and to prove their worth. And Persians made the most of it. In the words of Wadad al-Qadi: They [the secretaries] were mainly Persian by origin, and they believed they were competent civil servants but above all they were powerful government figures who were quite secure in their positions. 
They undertook major administrative, fiscal and military responsibilities. 
The Persian Presence in the Islamic World (Levi Della Vida Symposia), By Ehsan Yarshater, p. 66
Early Islamic state letters: the question of authenticity, p. 238, by  Wadad al-Qadi
--Kazemita1 (بحث) ‏۲۸ ژوئیهٔ ۲۰۱۳، ساعت ۰۱:۳۹ (UTC)
thread_title: کشور داری و امور دیوانی

message: Furthermore, it is only fair to mention that, despite the splendid achievements of men of Persian descent, they are said to have been responsible as well for a good deal of loose living, moral laxity, and indulgence in la dolce vita (mirrored so graphically in the tails of A Thousand and One Nights). And in their boastful expressions of racial pride, they matched a bad habit of some Arab braggarts with one of their own.  The Shu'ubi movement (or rather rhetoric) of the eights and ninth centuries, which sought to prove the superiority of non-Arabs over Arabs, was as far as we know, nowhere stronger than in Persia. And if it is true that the Abbasid emulated the Sassanian monarchy in fusing together political and religious authority in the person of the caliph, they inherited as well, as Goldziher notes, their spirit of dogmatism and intolerance from the Sassanian, a spirit manifested itself among other things the ruthless persecution of heretics and the zindiqs (mostly Manicheans) under al-Mahdi and coercive imposition of Mu'tazilite doctrines under al-Ma'mun and suppression by the Abbassids of threatening divergent views in general.  Persian Presence in the Islamic World (Levi Della Vida Symposia), By Ehsan Yarshater, pp. 7-8
I have already alluded to the boastful pride and Shu'ubi sentiments of early Persians and the unforgiving attitude of many The Persian Presence in the Islamic World (Levi Della Vida Symposia), By Ehsan Yarshater, p. 102
--Kazemita1 (بحث) ‏۱۰ اوت ۲۰۱۳، ساعت ۱۴:۲۹ (UTC)
thread_title: نقد