Using the historical and comparative method, this study deals with the spread of Islam in the Malay world, especially in the Indonesian archipelago, and the influence of native culture on the development of Malay culture and literature. The Malay world before the arrival of Islam was totally influenced by Hindu and Buddhist cultures and religions. The blending of indigenous religions and customs with Indian culture was created special culture and civilization in these areas. With entering Islam, the natives of this region accepted Islam without completely abandoning their beliefs and deeds. Accordingly, a context for the influence of native culture on the development of Islamic culture and literature was provided. Accepting Islam, a number of Hindu monarchies continued to their survival in the Islamic period. Also, the system of education and literature of the pre-Islamic period influenced the Islamic period.

After the establishment of Delhi sultan's dynasty, various changes appeared in various aspects of the political, social and cultural life of India. Among these changes were the Persian language recognition in Delhi Sultans court and the writing of numerous literary and historical works in Persian. The official historical writing of Muslims in India began with the writing of Tāj-al-maāthir in Persian language in early seventh century A.H. and then, developed by works such as Ṭabaqāt Nāṣirī and Tārīkh-i-fīrūzshāhī. In this period many poetry works were written in Persian language by such poets as Amīr Khusraw Dihlavī and ʻIsāmī. These works are among the most important sources of history of the Delhi Sultanate (in seventh and eighth centuries A.H). In this article, these works and their importance as historical sources in Delhi Sultanate period are discussed.

One of the most important Persian works about the history of the Bahmanī and Ādil Shāhī dynasties, is the book of Tadhkirat al-Mulūk written by Rafīʻal-Dīn Ibrāhīm Shīrāzī, the historian of Ādil Shāhī Court. There are manuscripts of this work in the Sālār Jung Museum and Library, the Āsafīa Library, the Library of the British Museum, and the National Library of Paris. In this paper, only the manuscript in the National Library of Paris will be introduced and discussed. This article will first have a look at the biography and work of Rafīʻal-Dīn, and will then consider the importance and position of Tadhkirat al-Mulūk in the studies of the history of Deccan as well as the effect of Rafī al-Dīn on the latter historians, who wrote about the history of Ādil Shāhī dynasty.Presenting the manuscript, its main features, such as the script type, the types of consonants used and the style of its Persian prose will be discussed.

The Persian language has become the cultural and religious language of the Muslims of China for a long time. Historical documents such as Persian inscriptions and stones, numerous Persian manuscripts and Chinese books, as well as the continuing spread of Persian language among Chinese Muslims all show that Persians have flourished in China's history. The Coming and Spreading of Persian language in China and the prosperity of it have a very close relation with the migration of Persians and Muslims to china and the spread of Islam there. It could be said that if Islam did not enter China and Genghis Khan and his Sons did not invade Central Asia and Iran, Persian language would never flourish in China. In this article, we Study the ups and downs of the Persian language in Chinese history and consider how Islam came to China, and what was the origin of Huihui, the largest Muslim ethnic group in China, which was the Persian for a short time their common language.

The formation of Shiite Navab Awadeh rule in north India in the twelfth century AD has led to the spread of Shi'ism in the area. Spending a lot of money and expenses, Nawab promotee and encouraged Hindus to participate in the rituals of Muharram, and as a result, the Shiite culture and customs, especially the ritual of mourning of Imam Hossein become a general culture and expanded in the vast area of the North India and gradually Sunni Muslims and Hindus also participated in the ceremony. Their participation gradually took it under the effect of local customs and traditions. This article aims to survey the reasons and motives of Hindus participation in Muharram ceremony and its consequences from the formation of Shiite Nawab Awadeh rule up to British domination in this area.

With the establishment of the Baburid / Timurid dynasty in India and the consolidation of their rule in this land, a significant number of Iranians migrated to India, and some of them were active in the important government jobs of this dynasty. The presence of Iranian immigrants in these important occupations is influenced by factors such as the desire of some Timurid kings to use the ability of Iranian immigrants in order to stabilize the government and to repulse the opponents, as well as to organize administrative and military affairs. But the persistence of Iranians in these responsibilities and their role and function, beyond their ability and their own acts, were influenced by various factors such as the rivalry and conflict between Iranian and non-Iranian elements in the court of Baburids. This paper focuses on the ups and downs of the presence and activity of Sayyed Shahāb al-Din Aḥmad Nayshābūri in some of the important occupations of one of the powerful Baburid rulers. The findings of this research show that the presence of Shahāb al-din was influenced by issues such as Akbar Shah's interest in him and the support of some influential personalities such as the Shah's Iranian mother. Also, the presence of Shahāb al-din in important occupations and his activities were influenced by his self-interest, the apparent and unseen competition of non-Iranian elements, especially the Joghtaeis / Turanians with Iranians in occupation of Baburid rule, as well as some dissensions and internal rivalries between Iranians’ immigrants themselves.

In the nineteenth century Iran, with the spread of modernization, ancient science texts were abandoned and Western translated texts were used for teaching. In the same period in India, Persian and Arabic texts were used by Iranian scholars as reference books and textbooks. In this paper, we want to answer the two basic questions: first, why did Indian Muslims, unlike Iran, despite the colonial presence of Britain and the spread of new science and technology in this country, still adhere to their old Persian and Arabic texts, and secondly, why did they attention more to the geometric and mathematical aspects of the texts than to the intellectual and philosophical issues. There are several different theories, such as: save the phenomena, scientific disability, management approach in science, cognitive structures.

With the arrival of Islam in the Indian subcontinent, local languages of this area borrowed elements from Persian, Arabic, Turkish and also got the Arabic script and then formed the Urdu language. Due to the Persian language which was the language of the courts of sultans of the different parts of this area such as Punjab, Deccan, and the north of India, the influence of Persian was greater than the other languages. On the other hand, plenty of Iranian Sufis, in order to preach Islam, used words of local languages in their poems. By the development of Urdu scientific, academic and translation centers helped to upgrade it purposefully. The Urdu journals that published one after another in the Indian subcontinent to cover different topics had a significant role in increasing the awareness of Muslims in their religion and to establish their shared goal of gaining freedom. Important Political and social figures such as Sir Syed Ahmed Khan, Zafar Ali Khan, Abul Kalam Azad, Muhammad Ali Jannah and Iqbal Lahori, had great efforts for the convergence of Muslims by using this language in their writings and speeches. Therefore, the Urdu language that got into the people’s political and social activities, and especially in the literature, had a great role in the separation of India and Pakistan establishment.