Journal of Subcontinent Researches
Year:2011 | Volume:3 | Issue:7|Papers Count:11

It has been attempted in this article to review and analyze the "self" philosophy of Iqbal Lahoury in "self secrets" and "rapture secrets" of Masnavi. Iqbal maintains that the Orients, especially the Muslims lost their personality and forget their "self" and as a result they have been attracted and intimated by the west. Muslims should be aware of the hidden secrets existed in their "self" and to actualize their own potential forces. According to Iqbal's interpretations, "self" means self-awareness, self-discovery and self-esteem and in the Masnavi of "self secrets", the factors influencing in enhancing and strengthening "self" are as follows: hope and desire, love and piety and strong ambition and volition. The weakening factors are as follows: questioning and begging, not to rely on what one have, sense of weakness and inability. In addition, three levels are considered by Iqbal for self-training as: the first stage is to obey Quran's orders. The second stage is to control self and self-restraint. The third stage is God’s subrogation. In this stage, human kind is raised to the position of "superman" or God's caliph.

The Panchatantra, a classical Sanskrit treatise on political-practical wisdom and wise conduct of affairs of daily life is a book of fables and stories based on non-human as well as human characters. It has travelled far and wide throughout the world in varied guises of translations, adaptations and trans-creations since its initial introduction to the outside world through the first extra-Indian (i.e. foreign) translation into the Pahlavi language in the 6th century A.D. The story of the Panchatantra's translation into the Pahlavi language is in itself intriguing and fascinating as majority of its tales and narratives. This paper narrates the accounts of the first foreign rendering of this marvelous book of narratives and its voyage round the world.

This essay will present a postcolonial study of how Eastern identity and Western identity clash in The Reluctant Fundamentalist by Mohsin Hamid, the Pakistani- American novelist, and make the character of the protagonist a glocal one, (A mixture of global and local),   a term newly coined by Postcolonial scholars to show the ever clashing mixture of global and local dualities in immigrants’ personalities.  The basis for this research paper is the postcolonial theories of Edward Said, Fanon and Homi K. Bhabha. The aim is to question simply and sardonically the human cost of empire building, moreover it is discussed how the people in a totally alien culture are faced with different cultural predicaments, dilemmas as well as contradictions threatening their identity. Identity is supposed to be stable, while as this novel indicates, it is more of glocal identity which is at risk due to the cultural conflicts, as a result of which identity and ethnicity are subjected to change for the benefit of the hegemony. In line with Edward Said's: "the East writes back"it is shown how this novel is a reaction to the discourse of colonization from the Pakistani side (which stands for the East) and welcomes de-colonization. Moreover it reflects the laments of the author for the terrorist label ascribed to Muslims, in terms of globalization, supported by the hegemony, being interpreted as essentialism.

The purpose of the present study is to ascertain the relationship of job satisfaction with organizational commitment and mental health between Aligarh Muslim University (A.M.U) and University of Sistan and Baluchestan (U.S.B) employees. The sample size consists of 205 employees (104 employees from A.M.U and 101 employees from U.S.B), randomly selected for this study. Job Satisfaction Questionnaire, Organizational Commitment Scale and General Health Questionnaire (GHQ – 12) were applied to collect the data. Results demonstrated that job satisfaction had significant positive relation with affective, continuance, normative and total scores of organizational commitment. But, job satisfaction was negatively correlated with physical symptoms, anxiety, social dysfunction, depression, and total scores of GHQ – 12. The results of stepwise regression revealed that in A.M.U employees total scores of organizational commitment accounted for 21.9% of the variance and in the second step total scores of mental health accounted for 8% of the variance in job satisfaction, organizational commitment was a significant positive predictor for job satisfaction while mental health was a significant negative one for it. In U.S.B employees total scores of organizational commitment accounted for 29.1% of the variance and in the second step total scores of social dysfunction accounted for 5.7% of the variance in job satisfaction, organizational commitment was a significant positive predictor for job satisfaction, social dysfunction was a significant negative one for it. Results of t-test showed that U.S.B employees had significantly higher scores on depression and mental health in comparison with A.M.U employees. But there was no significant difference between A.M.U and U.S.B employees on job satisfaction, affective, continuance, normative commitment, total scores of organizational commitment, physical symptoms, anxiety, and social dysfunction. Eventually, it can be concluded that the amount of mental health of A.M. U employees were better than U.S.B employees.

The present study aims to find out the relationship between spirituality and life satisfaction also competitive mean scores of spirituality and life satisfaction between male and female among adolescent students. For this purpose a total of 80 students were selected from two different faculties of Aligarh Muslim University. The sample included both male and female in equal number. Two scale namely Spirituality assessment scale and life satisfaction scales were administered to all subjects. Obtained scores were analyzed by regression, correlation and independent sample t test. The result shows spirituality is positive significant predictor of life satisfaction and there was positive correlation between Spirituality and life satisfaction, also there was significant difference between male and female students in Spirituality and life satisfaction.

Makran East-West trend expanded in two countries of Iran and Pakistan. The geological characteristics of this zone attract the geologist’s attention from long time ago. The length of this plain is about 900 km and its width is around 300 km that situated in land. Major studies has been started since 70s and continued by different geologists around the world to the present time. Key studies related to the systematic researches that contain the total area of Makran caused providing the Makran's geological reports or the Seismic profiles of the seabed Oman. In these studies the situation and tectonic position of Makran and also the direction and rate of relative motion of Arabian plate and Oman sea to the north becomes clear and has effects on diverse kinds of analysis such as neotechtonics, raised beaches, sediment deformation style, folding and magmatism in Makran. Extent and variety of geological issues on Makran's studies caused to consider the related researches in six major categories such as "General studies on geology", "Tectonic and structural studies", "Geophysical studies", " Seismicity studies", " Mineral and Hydrocarbon studies" and "Neotectonics and Raised beaches studies".

Sheikh Naser Ali Sarhendi, also known as The Second Sa'eba (pen name Ali) is one of the most prominent Persian-speaking poets of the 11th century after the proffit's Hijrah. |He was born in the Hijri year of 1048 in Sarhend. He is among India’s most prominen Persian-speaking poets. His poetry is characterized by subtle thoughts and images, new and far-fetched subject matters, and finally the use of a simple language often verging on the colloquial. He has composed a number of odes, sonnets, cuplets and quatrains. In his odes he has praised rulers, and his sonnets are expressions of his emotional states. One of the most salient characteristics of his poetry is that he relies more on intuition and inspiration rather than scientific knowledge. He always regarded Iran and the Persian language with the mtmost love and esteem, and looked a Hafiz with great admiration. This article seeks to offer an introduction to Naser Ali’s life and the stylistic features of his poetry.

With the beginning of Qajar period, the competition between European powers for acquiring world resources increased, and inevitably, Iran was also dragged into the political circle of the world. British settlements in India and the expansionist policies of Russia and France (the most important colonial competitors of Britain) opened a new chapter in Indo-Iran relations and for a few decades transformed the Indian sub-continent into the main centre of Iran’s relations with Europe. Iran, situated in the neighborhood of India, augmented the greed of Russia and France on the one hand by encouraging them to establish political relations with Iran, while on the other hand, it convinced the British to pursue a more active diplomacy towards Iran.The revolt of Indian people against the British under the leadership of Tipu Sultan, the support of Afghan Emir, Zaman Shah, for this revolt and the French attempt to instigate Iran in the matter related to the developments in India made the political situation of southwest Asia more complex. In this article various aspects of Iran’s relations with the British government in India have been assessed.

A long time ago when the tribes of Indo- Iranian were still as one and inhabited on the vast plains of the Central Asia, one ruler was both the leader and priest of the tribe. One of the most reasonable evidences proving the relationship between Iran and India is the mythical signs. The oldest Asian myths, which belong to the Indians, mostly signify the culture of the Aryans who immigrated to India in about 2nd millennium B.C. Even before penetrating of the Aryans into the Iranian plateau, people of India and Iran have had relations throughout history. The archaeological finds of India are similar to those found at the Iranian plateau and Mesopotamia. After the immigration, Aryans divided into empires of Median and Persian. By defeating Bactria, Cyrus got close to India for the first time, and in 517 B.C Darius gained control over the north west of India. However, the Achaemenid remains including designs and inscriptions of the Persepolis reveal the expansion of Persian Empire into the west of India and indicate that some parts of the western India were tributaries of the central empire of Iran. The new satrap or Hindus of the Achaemenid inscriptions encompassing to the southern parts of Sind waterway and the modern territories of Pakistan was the eastern border of the Achaemenid Empire. After reducing India, large amount of gold dust was paid to Persia. The historical events, trade and religious beliefs incited India to be impressed by Iranian art specially the art of Achaemenid, Parthian, Sassanid and Islamic period of Iran.