Persianate Society - Persianate Culture of South Asia

Persianate Culture of South Asia

South Asian society was enriched by the influx of Persian and Islamic scholars, historians, architects, musicians, and other specialists of high Persianate culture who fled the Mongol devastations. After the invasion of Persia, and sack of Baghdad by the Mongols in 1258, Delhi became the most important cultural centre of the Muslim east. The Delhi Sultans modelled their lifestyles after the Persian upper classes. They patronized Persian literature and music, but became especially notable for their architecture, because their builders drew from the Irano-Islamic world architecture, combined with Indian traditions to produce a profusion of mosques, palaces, and tombs unmatched in any other Islamic country. The speculative thought of the times at the Mughal court, as in other Persianate courts, leaned towards the eclectic gnostic dimension of Sufi Islam, having similarities with Hindu Vedantism, indigenous Bhakti and popular theosophy.

The Mughals strengthened the Persianate, or Indo-Persian culture, in South Asia. For centuries, Iranian scholar-officials had immigrated to the region where their expertise in Persianate culture and administration secured them honoured service within the Mughal Empire. Networks of learned masters and madrasas taught generations of young South Asian men Persian language and literature in addition to Islamic values and sciences. Further, educational institutions such as Farangi Mahall and Delhi College developed innovative and integrated curricula for modernizing Persian-speaking South Asians. They cultivated Persian art, enticing to their courts artists and architects from Bukhara, Tabriz, Herat, Shiraz, and other cities of Greater Iran. The Taj Mahal and its Charbagh were commissioned by the Mughal emperor Shah Jahan for his half-Iranian bride.

Iranian poets, such as Sa’di, Hafez, Rumi and Nizami, who were the great masters of Sufi mysticism from the Persianate world, were favorite poets of the Mughals. Their works were present in Mughal libraries and counted among the emperors’ prized possessions, which they gifted to each other; Akbar and Jahangir often quoted from them, signifying that they had imbibed them to a great extent. The court poets Naziri, ‘Urfi, Faizi, Khan-i Khanan, Zuhuri, Sanai, Qodsi, Talib-i Amuli and Abu Talib Kalim were all masters imbued with a similar Sufi spirit, thus following the norms of any Persianate court.

The tendency towards Sufi mysticism through Persianate culture in Mughal court circles is also testified by the inventory of books that were kept in Akbar’s library, and are especially mentioned by his historian, Abu'l Fazl, in the Ā’in-ī Akbarī. Some of these books that were read out continually to the emperor include the mathnawīs of Nizami, works of Amir Khusraw, Sharaf Manayri and Jami, the Mathnawī-i ma’nawī of Molana Jalal al-Din Rumi, the Jām-i Jam of Awhadi-e Maraghei, the Hakika o Sanā’i, the Qābusnāmeh of Kai Kāvus, Sa’di’s Gulestān and Būstān, and the Dīwāns of Khaqani and Anwari.

This Indo-Iranian intellectual symmetry continued until the end of the 19th century, when a Persian newspaper, Miftah al-Zafar (1897), campaigned for the formation of Anjuman-i Ma’arif, an academy devoted to the strengthening of Persian language as a scientific language. Whereas the notion of "Western civilization" provided a safety net supplementing European national histories, no common historiographical practice captures the residues of the colonial and national conventions of historical writing that separates the joint Persianate literary culture of Iran and India—a literary culture that is irreducible to Islam and the Islamic civilization.