One of the most significant Shiite rites in Deccan is Muharram ceremony. Knowing that the majority of Deccan are the Hindus; in order to create coexistence among Muslims and the Hindus; for spreading of Shiite and probably their own reign, the Muslim Sultans of Deccan encouraged Hindus to participate in Muharram ceremonies. Their participation gradually influenced Muharram ceremony and took it under the effect of local customs and traditions. This article aims to survey the reasons and motives of Hindus participation in holding Muharram ceremonies and its consequences and also recognition and formation of Shiite in some Deccan regions since 9/14 AD, up to the period of the British domination over this area.

Concomitant with the formation of the Shiite states of Adel-Shahids, Nezam-Shahids and Qutb-Shahids, the emigration of the Shiite Iranians to the South India became more serious. The Shiite rulers of Deccan needed the Iranian emigrants for fixation of the Shiite governance and strengthening the foundations and promotion of Shiism as well as defending it against the non-Shiite states. This emigration caused evolutions in regard with political and social activities in line with religious and foreign policies of those states, and made the South India a safe area for inhabitants of those regions. The present article uses a descriptive-analytical approach based on library studies to explore and analyze the Iranian emigrant Shiites' measures in creating peace among the Shiite states of Deccan and answers the following questions: "what was the purpose of the Iranian Shiites in creating peace among the Shiite states of Deccan? " The findings of the study show that elites among the Iranian emigrant Shiites – with their perception of the special conditions and probable risks – served as the emissaries of peace before other Shiite rulers of Deccan to unite the Shiite states against the non-Shiite states, especially the Sunnite ones. In this way, by creating a united power and forming a defensive shield, they prevented lengthy wars. The important achievement of this peace was that people in the regions under the rule of the Shiite states of Deccan enjoyed social security. Besides, by performing this mission, the Iranians were seeking to fix and strengthen the Shiite state on the basis of the Shiite doctrines, so that they may prevent the collapse of the Shiite rule in Deccan.

The Deccan society under Bahmanids included various groups belonging to different nations and tribes. Iranian emigrants and the emigrants from Iraq and Arabian Peninsula, native Hindus whose numbers were more than others, Mongols and Turks who formed the main trunk of the army, Abyssinians and Europeans who were brought into the Deccan as the slaves were the most important groups in this period. These groups politically had been divided into two main categories: Afaghids and Dakanids. Political and social history of Deccan in this period was the consequence of the cooperation of these groups. This article will study these groups and their cooperation.

The emigration of Iranian Shias to Deccan has been considerably increased in the middle of eighths century and reached to its utmost point in the tenth and eleventh centuries. Despite the power of the Safavids in the year 907AH and the declaration of Shi'ism as the official religion of Iran by Shah Isma'il I (r. 907-930 AH) Shiites found abundant power, a lot of scholars, politicians, poets, intellectuals, and Shiite Iranian elites immigrated to Deccan. The present study intends to study the implications of these migrations. Using library resources and descriptive-analytical method, this research shows that these emigrations caused expanding Shia religion and Persian language; influencing India architectures by Iranian architectures; extending political relations between Iran and Deccan; and prevalence of Iranian culture and civilization in Deccan.

The spread of Shiite thoughts and even the establishment of Shiite religious governments in various parts of India, including Deccan, coincided with the culmination of Shiite thought and the establishment of the Safavid Shiite government in Iran. Meanwhile, Yusuf Adel Shah, who established the Adel Shahiyan government in 895 A. H, acknowledged the Shiite religion in 908 AH, due to his personal inclinations towards Shiism and the influence of Shiite groups (Afaghis) in Bijapour that most of his successors also pursued his religious policies. In fact, it is important to examine the factors influencing the religious policy of the Adel Shahi rulers as the first Shiite government and to explain the ups and downs of their religious policies. Therefore, in this research, which has been done in a descriptive-analytical way, this question has been answered that what policies did the Adel Shahi rulers of Bijapur Deccan adopt towards the Shiite religion? It seems that most of the Adel Shahi rulers have adopted a policy of supporting the Shiite religion, and some of them have tried to support the Sunni religion under the influence of domestic and foreign issues. Introduction The spread of the Shiite religion and the formation of Shiite states in Iran and the Indian subcontinent in the tenth and eleventh centuries AH, are among the issues that have attracted the attention of many scholars, especially Shiite scholars. The rule of the Adilshahis was established by Yusuf Adelshah (d. 916 AH) in Bijapur, Deccan. He was a disciple of Sheikh Haidar (d. 893 AH), the father of Shah Ismail Safavid (d. 930 AH), emigrated from Iran to India and held high positions in the court of the Bahmanian government due to his merit. With the weakness and collapse of the Bahmani government (933-748 AH) and the division of their territory, Yusuf Adel Shah declared independence in Bijapur and declared the Shiite religion as the official religion of his government, and he established the first Shiite government in the south of the Indian subcontinent. The Adelshahi dynasty ruled for about 200 years and nine members of this dynasty came to the throne. The beginning of the reign of Adelshahi is in the year 895 AH / 1489 AD and its end is in the year 1097 AH / 1686 AD (Navai, 1360: 182). Most of Yusuf's successors supported and promoted his religious policy of Shi'ism, but some, with the support of the Sunnis, opposed Shi'ism, which placed restrictions on Iranian culture and even Persian as the official language which gave its place to the Hindu language. Since the study of the factors affecting the religious policy of the rulers of Adelshahi as the first Shiite government and explaining the ups and downs of their religious policies is of particular importance, this study attempts to answer these questions: What was the religious policy of the just rulers? What were the influential factors in the ups and downs of the religious policy of the just rulers? 3-What were the effects and consequences of the religious policy of the righteous? Research methodology This type of research is one of the historical studies that has been done by descriptive-analytical method and relying on library resources. In descriptive discussions, citing the main and reliable sources, information about the righteous kings has been collected and in the analytical section, referring to new researches and studies, the effective factors in the rise and fall of the religious policy of the Adelshahi rulers and its consequences. have been analyzed and explained. Discussion The Bahmani dynasty, founded in 748 AH in Deccan by Aladdin Hassan, underwent a fundamental change with the presence of Iranian, Turkish and Arab immigrants. Aladdin, who considered him "from the descendants of Bahman, son of Esfandiar, and in this respect that class was called Bahmani" (Al-Husseini, 1379: 299), To upgrade the army, strengthen the competitive force and regulate administrative organizations and judicial organizations were found in neighboring areas resorted to became neighboring areas. Hence, thousands of Iranians, Turks and Arabs went to his court. In fact, the tendency towards the Shiite religion was to a greater extent influenced by the presence of Iranians who migrated to Deccan during this period and lived in the government of the Bahmanian realm. One of those who played a key role in the spread of Shiism was Mir Fazlullah Ibn Faizullah Hosseini Inju Shirazi (d. 822 AH). He was one of the high-ranking Sadats of Shiraz and one of the students of Saad al-Din Taftazani And played an important role in the Sultan's attention to Sadat and Shiites and therefore the migration of Shiites and Sadat to Deccan increased during this period (Masoumi, 1389: 164). In addition to Mir Fazlullah, Emad al-Din Mahmoud Gilani (d. 886 AH) is also an Iranian politician and businessman who has played a significant role in the spread of Iranian culture and Shiism in that country. He went to the court of Homayoun Shah and the Shah "put the settlement of the affairs and the receipt and expansion of the republic in the palm of his attention" (Al-Husseini, 1379: 308). During the presidency of Khajeh Mahmoud Gavan Gilani, the Bahmani dynasty gained power and glory (Karami, 1373: 21), but with his assassination by Mohammad Shah, as he had predicted, the destruction of Mohammad Shah's property and notoriety was achieved (Hindushah, 2009)., vol. 2: 459). Three months after the assassination of Khajeh Emad al-Din, Mohammad Shah died and the quarrels and conflicts and conspiracies in the court intensified (Tatavi and Qazvini, 2003, vol. 8: 5585). Nobles and princes who favored Khajeh opposed. Yusuf Adelshah, who was the adopted son and niece of Khajeh Emad al-Din (Hallister, 1373: 126), declared independence in the state of Bijapur and at the first opportunity, recognized the Shiite religion in his territory. Most of the kings of the Adelshahi dynasty supported and defended Shiism, but some opposed Shiism by supporting the Sunni religion. Hence, the rulers of Adelshahi can be divided into two groups, the supporters of the Shiite religion and its opponents. In the policy line of Adelshahian religious policy, in addition to the personality and belief factor that was formed under the influence of their educational and family environment, external and supra-regional factors on the one hand and internal factors on the other hand were influential. The two supra-regional powers, the Safavid Shiites and the Sunni Babris, played a key role in the rise and fall of the religious policies of the Adelshahi rulers. Among these, the role of Safavids in the early periods of the rule of the Adelshahi kings is more prominent,And the role of the Babrians becomes more prominent after dominating their own internal situation and that of their external enemies,When the Safavid kings' support for the rulers of Adelshahi diminished and the Baburis began to think about expanding their territory from northern India to its south, the Deccan. The political and religious rivalry between the Afaqiyya and the Deccan continued throughout the reign of the Adel Shahi rulers, and each group sought to influence the Adel Shahi's religious policy in order to maintain its political and economic position, and by accompanying them to benefit from its political and economic benefits. Conclusion Shiite ideas and beliefs peaked in the Indian subcontinent in the ninth to eleventh centuries AH, leading to the formation of Shiite governments in the Deccan. The Adelshahis were the first Shiite government in the region to recognize the Shiite religion in 908 AH. With the exception of three of the nine Adelshahi rulers, the rest sought to support Shi'ism and pave the way for its expansion into southern India. In addition to their personal and educational characteristics, they were influenced by external and internal factors within the realm of their own rule. Close relations with the powerful Safavid kings and the domination of neighboring Sunni local governments were among the factors that encourage the majority of the Adelshahi rulers to adopt a policy of protection of the Shiite religion. Also, the support of local ethnic and religious movements, such as the support of the Afaqis, has not been ineffective in adopting such a practice. One of the most important effects and consequences of adopting such a policy was the spread of Iranian and Shiite culture in that land, according to which the relations between Iran and the Deccan people were close to each other and Shiite customs and even Persian language and literature were promoted. Of course, the opposition to Shiism by some of the Adelshahi rulers, in addition to ethnic and religious conflicts, restricted the spread and influence of Iranian and Shiite culture, which led to their downfall after two centuries of rule by Babrian.

Problem Definition: The era of the Qutb Shahi dynasty in the Deccan is one of the top periods of Iranian culture outside its geographical borders. Due to being of Iranian origin and Shiite, the Qutb Shahi dynasty had a notable tendency towards Iranian culture, and a large number of Iranian immigrants and brokers (agents) in the Deccan added to the prosperity of Iranian culture in their territory. With the support of Iranian culture, many artistic and literary works were formed, comprising a magnificent cultural interaction between the culture of South India and Iran. One of these works is an illustrated Falnama (Book of Omens) prepared in Golconda. This Falnama includes 37 paintings with different themes, each of which can be somehow related to Iranian culture, politics, and religion. Therefore, the problem of this research is "to what extent it is possible to read out different aspects of Iranian culture and its influence in Qutb Shahi court culture through the different themes of the paintings in this book". Objective: The aim of this research is to know more about the influence of Iranian culture in the Indian subcontinent, especially in the Deccan region. Research Method: Using a descriptive-analytical method and concerning historical documents, the influence of different cultural aspects in Deccan is analyzed. Results: Khalili Falnama's paintings are a mixture of religious and Islamic themes focused on Shiism. In addition to these themes, several paintings deal with the literary issues, and ancient history of Iran and one painting of this manuscript covers the contemporary history of that time by addressing Shah Tahmasp. Scrutiny in the paintings shows that in all of them and various forms, different cultural and even political aspects of Iran are witnessed, from the formal culture to the public culture, which indicates the closeness of these two cultures.

The Bahmanids were the first muslim dynasty that ruled in Deccan independently at the 8, 9 and 10th century. The founder of this dynasty had an Iranian lineage. He and his successors paid special attention to the culture and civilization of Iran. They employed Persians in the important political and social posts such as Wezara and Sedara. In this period many of the Iranian scholaries, artisans, architects and etc. immigrated to Deccan and extended the culture and civilization of their native country particularly in the field of architecture there. The monuments of Deccan in this period mostly have built by Iranian architects. Many of these monuments have remained intact in their capitals, Gulbarga and Bidar. The great mosque of Gulbarga, for example, that was built in 769/1367, by a native of Qazvin, Raft son of shams, is one of the most beautiful and won derful mosques in Islamic world. This mosque clearly showing the influences of Iranian style. Another building in this period that shows the influence of Persians is the Madrasa of Gawan, the prime minister of bahmanids and a native of Gilan. This building is the complete imitation of the four iwan type schools in the Timurids of Iran. This article intends to survey the influence of Persian architecture in some of the monuments of Bahmanis period.

Since the formation of the first and the last Muslim government in the south of Indian Peninsula (Deccan) – i. e. Bahmanids (748-934 AH) and Asefjahids (1137-1368 AH) – that region was the center of Iranian and Shi’a culture. The Asefiya dynasty was the last Shi’a government who ruled in Deccan for about 234 years (1133-1368) and diffused the Iranian-Shi’a culture in the south Indian Peninsula. Mir Qamaruddin Asefjah, the head of Nawwab dynasty, and Mir Uthman Alikhan the seventh Asefjah, known as “seventh Nezam”, were the last ones. Most Asefjahids were interested in Iranian-Shi’a culture and would compose Farsi poems, leaving collections of those poems. Besides, they made much effort to preserve and exert Shi’a rites. An investigation of Asefjahids’ role in preserving and diffusing Iranian-Shi’a culture is the basic task pursued in this article. The research method in this article for achieving a logical and scientific answer is selecting written sources, and then reviewing, exploring and analyzing them. This study aims at investigating how the Iranian-Shi’a culture infiltrated that government’s court and how it spread in the land under their dominance. The findings show that Asefjahids’ attention, interest and support were important factors in preserving and diffusing Iranian-Shi’a culture in the south of Indian Peninsula.

In the seventh to eleventh centuries A. H., Muslim rulers came to power in the Indian subcontinent who were interested in Persian culture and language. Following this change, the Iranians emigrated to India for various reasons and gained a variety of political, military, and economic powers at the court of local rulers, paving the way for the growth and spread of Persian culture and literature in the Indian subcontinent. Maulana Noureddine Mohammad Zohuri Torshizi (944-1025 A. H. ) was an Iranian poet from Khorasan who emigrated to India in the tenth century and served the rules of Nizam Shahi and Adil Shahi dynasties and became the poet laureate in Deccan. During his four decades of presence in Deccan (southern India), Torshizi worked hard to spread the Iranian language and culture. In the present article, by descriptive-analytical method and using library sources, an attempt has been made to explain the role of Zohuri Torshizi in the spread of Persian culture and language in the Indian subcontinent. The findings show that Torshizi, despite many obstacles, especially calumnies by the enemies of Iran and of the Shiites in Deccan, with the support and encouragement of the rulers, was able to spread Persian culture and language in the Indian subcontinent by creating valuable literary works. The results of the present article provide a realistic picture of the role of Zohuri Torshizi and his literary works and how to support and encourage Nizam Shahi and Adil Shahi rulers in the development of Persian culture and language.