جستجوی مقالات مرتبط با کلیدواژه "نسخه‏شناسی" در نشریات گروه "علوم انسانی"

Iraj Afshar is mostly known as an Iranologist, Manuscript expert and bibliographer; However, a large part of his Iranological and manuscript studies activities is also included under historiographical activity. Like every capable, serious and active history researcher and historian, he used his preferred methods in historical research, and along with his other legacy, he influenced many colleagues of the same generation and subsequent generations in terms of methodology. They learned a lot from him; including how to research human history to achieve a better understanding of the past. For this reason, it is very important to know his methods and tendencies in historiography and historical research. In this article, has been tried to achieve a better understanding of these methods and to give an answer to the question of how Iraj Afshar tried to better understand the reality of Iran's past.

The Book Al-Kashkul is written by Bahāʾ al-Dīn Muhammad ʿAmilī known as Sheikh Bahāʾi. This book is one of the valuable and precious works of Sheikh Bahāʾi and is considered as a mirror of his knowledge and inspiration. According to the researches, the date of its writing was between 988 and 1029 AH and has been organized in a collection of five sections which include various scientific terms in an irregular format in verse and prose in Arabic and Persian, a mixture of the hadiths of the Holy Prophet (PBUH) and the infallible imams, philosophical, theological, ethical, mystical, exegesis, hei’at (traditional astronomy), astronomy texts, geometric proofs, syntactical rules, anecdotes, historical materials, poems, etc. and nearly a hundred manuscripts of this book have been identified so far. Examining the manuscripts shows that this book is accompanied by a lot of confusion and disorganization in terms of the text, such that most of its manuscripts are not consistent and harmonious in terms of arrangement, and there is no proper logical order in these manuscripts. In addition to the descriptions of the content of the book and the brief introduction of the author and the genealogy of Kashkul, this study, through a descriptive-analytical method, seeks to examine the features of the selected manuscripts, of this work in terms of the text, the composition of the content, the features of the new correction, and the shortcomings of its former correction.

Some cast doubt and claim that the final fragment of the well-known Zīyārat 'āshourā had not been authentically a part of the original text, rather they are later additions to the text earlier anthologized in Misbah al-Mutahajjid of Sheikh al-Tousī (d. 460 AH/ 1067). Their most important reasons for the existence of distortion in this pilgrimage are 1) the original text of the previous manuscript of Misbah al-Mutahajjid (the Naqqāsh Rādī's manuscript), 2) the complete text of this pilgrimage in Kāmil al-Zīyārāt. It is proved in this article that applying dissimulation (taqīyyah) by pre-Safavid Shiite scribes and leading scholars was the prime reason for such a misunderstanding. To solve the problem in those versions in which the final fragment is not mentioned, it is proved here that the scholars did dissimulation in their version. To illustrate that the version had not originally been subject to dissimulation, also, facsimiles of this pilgrimage from the famous and authentic version of Mukhtasar al-Misbāh, as transcribed by Ibn Sakkoun al-Hillī (d. 600 AH/ 1203) are reprinted wherein the final curse-phrases appear in the text. Therefore, the final curse paragraph of the pilgrimage that was issued to declare the renunciation of the enemies of Ahl al-Bayt (as) is authentic.

In this research, by comparing the features of the Qur'anic manuscripts of the Herat method in the Timurid and Safavid periods, it was seeking to identify the prescription pillars of these Qurans, and based on that, it identified other Qurans whose authorship and artistic style were unknown.

This research has been carried out in terms of developmental goal and descriptive and analytical method with purposive sampling from among 21000 Quranic manuscripts available in the manuscripts’ treasure of Astan Quds Razavi Library, which is the statistical population of this research. Due to the lack of access to the original sources, the information gathering tool is the library catalogs and the information checklist obtained from the objective Qurans, which is based on the analysis of the bibliographic information of the reference and precious the Qurans of this course.

Based on the characteristics of the scribe's promotion and the bibliographic information of the library catalog from the Timurid period, Quranic booklet 416 and Mushaf No. 153 and from the Safavid period Mushaf No. 281, 206 and 210 from the Herat method were identified as reference and Musahafs. Their bibliographic information was analyzed in a comparative manner and finally it was determined that among all the features and pillars of bibliographic science, four features of the decorations of the Fatiha al-Kitab tablet, the script of the surahs, the decorations accompanying the text of the Quran and the composition of motifs from are the most important features that can be used to identify the Qur'anic manuscripts of this method of art in the researched periods.

By studying the findings of the research, it was found that it is possible to identify the Masahifs of the Herat method based on the elements of epistemology. The results of this research determined that: 1) the design of the Fatih al-Kitab surah, these decorations took up more space on the page in the Safavid period, and the margin of the tablet is two-part wide with an azure background and narrow with a black background, and a half-orange is drawn on the margin and the beginning of the surah is in Rafa's script. In the Timurid period, an azure part and a nim- toranj motif are not drawn on the border, and the head of the surah is decorated with Kufic script. 2) The decorations accompanying the Qur'an text, khoms va ‘ashar in the Timurid period are in the form of an almond and a circle, respectively, while in the Safavid period it is in the form of a circle. 3) The composition of motifs, in the Timurid period, is dominated by Islamic motifs and Roman motifs, but in the Safavid period, alvan Khatai motifs were drawn.

Considering the central position of the holy texts in the two religions of Islam and Christianity, it is necessary to carry out comprehensive studies about the holy texts of these two great religions. In this regard, comparative studies have a special place in explaining this. Using the analytical-descriptive and critical method, this research examines the manuscripts of the New Testament and the Holy Quran and seeks to compare the validity and reliability of these two texts from the perspective of manuscript criticism. Examining the oldest manuscripts of the New Testament indicates that the New Testament underwent changes by the copyists and these changes were not simply caused by the mistakes of the copyists, and in some cases, these texts underwent changes due to the emphasis on the theological teachings disputed by the first Christians. On the other hand, there is very little difference between the manuscripts of the Holy Quran, and if we want to examine the New Testament and the Quran solely in terms of the reliability of their manuscripts, the copyists of the Quran paid much more attention and effort to preserve this book. However, the copyists of the New Testament have freely changed the text in many cases.

The Tafsīr of Sūrābādī (Sūrābānī), also known as the Tafsīr al-Tafāsīr, is a concise Persian commentary on the entire Qurʾān authored by Abu-Bakr ʿAtīq Neyšābūrī around 470 to 480 AH. Various sections, stories, manuscripts, and ultimately the entire work have been published in different forms, with the complete version printed in five volumes by Ali Akbar Saeedi Sirjani in 1381 AH (2002 CE). This article attempts to highlight the shortcomings and errors of this edition, emphasizing the need for a re-edition. To this end, in addition to Sirjani's edition, three manuscripts are also utilized: Konya (dated 723-725 AH), India Office (730 AH), and Leiden (769 AH). This article demonstrates that the primary problems with this edition include the unknown status of the base manuscript(s), lack of an introduction and description of the manuscripts and their characteristics, unclear method of edition, non-critical approach, incomplete recording of variant readings, disregard for phonetic changes and diacritized words, omissions, misreadings, and errors in the correction of some less common words. These issues are significant enough to alter the meaning of some words, differing from what the author intended to convey.

Manuscripts contain valuable historical, literary, and mystical information for literary scholars. In particular, one of these manuscripts (with reference to the two cited manuscripts) is the valuable work of Saba Sanabel by Abdul Wahed Muhammad Belgrami (d. 912 AH or 915 AH?) On the subject of mysticism and Sufism and the description of the Sufis of India. In the present research, a descriptive-analytical method has been tried to provide a corrected and revised description of the mentioned version and the content of this work for those who are interested. "Saba Sanabel" is the work of Mir Abdul Wahed Belgrami, a prose and includes seven spikes in Persian, with mystical content, and masterful and fluent methods. The prose of this work is simple and, in some parts, concise. Most of the verses used in the text of the poem are the author. In this work, the author, while expressing his beliefs, has brought pure anecdotes in various mystical subjects and has strengthened the principles of his beliefs by quoting verses and hadiths. A careful study of this work is a reflection of the principles of Belgrami mystical beliefs as much as possible, along with newly discovered points, such as the fact that a Sufi is created with good morals such as love, good fortune, courage, forgiveness ...

The present article attempts to introduce a lesser-known work called Kanz al-Maʿārif, written in Persian and in central Iran, and highlight its significance in a better and deeper understanding of the Barmakīd Dynasty. The book is entirely dedicated to ʾĀl-i Barmak (The Barmak family) and the biographies of the most important figures in this dynasty, and is authored by ʿAbd al-Jalīl ʾibn Yaḥyā ʾibn ʿAbdul Jalīl ʾibn Muḥammed ʾibn ʿAbdulbāqī Yazdī. He began writing the book in 762 A.H./1360 A.D. and dedicated it to Shāh Shujāʿ Dīn Muẓaffarī once it was finished. Three copies of this book are known to exist, with the two older copies numbered 1342 and 1351 being kept in the national library of France. The latter was transcribed in 926 A.H./1520 A.D., while the former’s transcription date remains unknown. The third copy belongs to the ʿĀrif-i Ḥikmat Library in Medina and was transcribed in the 12th century A.H./18th century A.D. In this article, in addition to introducing the author and the copies of the work, its connections with other books particularly written about the Barmakīds and with the narratives mentioned in historical and literary accounts regarding this family are analyzed. Through this analysis, the merits and significances of the work compared with others in understanding the Barmakīds is revealed.

The present study is the introduction and textual analysis of a manuscript called the Divan of Bolbol-e Gilani, written in the 9th century AH. It is manuscript number 86 in the library of Istanbul University which has not been introduced or edited so far. The main goal of this research is to introduce and review this manuscript and express its main linguistic, literary, and intellectual features. The research method is descriptive analysis based on field and library studies and in-text evidence. There is no information about this poet in literary and historical sources and Bolbol remains unknown even among the people of Gilan. He is a poet from the middle class and lacks style, having experimented with the forms of masnavi, qasida, ghazal, and qet’a. Bolbol follows the Khorasani style in qasida and the Iraqi style in ghazal. The manuscript consists of 107 pages and 3078 verses and does not have the scribe's signature, name, or information; moreover, the time of writing is not available, but the text shows that the scribe did not have enough precision in copying: several typographical errors are seen in his manuscript. The main themes of the Divan are the praise of the local rulers of Gilan and the description of its land and beauty.

Maqṣad al-rāghib fī faḍāʾil ʿAlī b. Abī Ṭālib is the short title of a book that has been of interest since at least from the 11th century AH due to its unique content and quotations from old or missing sources, and it has been among the sources of Shiite scholars, such as Shaykh Hur al-Amili and Allama Majlisi. Most of them consider the author to be "Husayn b. Muhammad b. al-Hasan", as one of the scholars of the 5th century AH. In this research, after introducing the work and the only known manuscript of it, which is dedicated to the virtues of the twelve Imams and Hazrat Zahra (PBUT); various opinions expressed about the author, and the reason for the wrong attribution of the book to the mentioned person is discussed. Then, the process performed on the manuscript - to remove two leaves from the first leaf of the original manuscript - is explained. Some data about the author's father was discovered on the first page, which paved the way for identifying him. The searching the sources of Islamic biographies brought forward a hypothesis that was confirmed by the examination of the pieces of evidence in the manuscript and the text of the work, and led to the identification of the author, i.e. Khalil b. Husayn al-Musilī, who lived in Mosul and Erbil in the 7th century A.H. Moreover, the full title was found to be as follows: Kitāb Maqṣad al-rāghib al-Ṭālib fī faḍāʾil al-Imam ʿAlī b. Abī Ṭālib wa ahl-i Baytihī Nujum al-Samā wa Masābīh al-Dujā wa Sufun al-Naja Alayhim al-salāt wa al-salām. This research opens doors for more Shiite history studies in Mosul during the 7th century AH.

AbstractThe dialectic book of "Aljavāhir Li- Maserrat-ul-Khavātir" is a mathnavi written in 759 verses on the jewels debate with each other to show their superiority. This work is composed by Basiri in his journey to Roman city on 907 Hejira calender. He presented it to Ottoman king Bäyazīd or his boy, king Mohammad. There is only one manuscript (No. 10143) of this book hold in Marāshi Najafi library. The text is handwritten by Nastaliq calligraphy with fantastic headlines and golded tabular pages. The present descriptive- analytical article was done by using of library references to, firstly, analyze the manuscript features and, then, describe its thematic, literal and linguistic style. Results showed that in respect of writing style, it follows the styles common on 10th and 11th centuries. Its thematic style involves debates or discussions on gemology, instructive and moral issues and the poet's life story. The author's ethical attitude and his life circumstances disclose some hidden aspects of his life. From a lexical viewpoint, it includes some new coined or less applicable words, as well as extensive using of gemology- related words. Homonymy, anagram, metonymy, simile, phonotactics, letterplay especially to prettify, reference to verses and poems of the precedent poets are some techniques used by the author to make his work tuneful and more affluent.

Sadr Al-Din Mohammad b. Ibrahim b. Yahya Qawami Shirazi, also known as Mulla Sadra left behind a number of handwritings. These manuscripts represent either his original works or his copies of other authors' works. This article aims to introduce one of these manuscripts which is a 13-leave book and includes a selection of Mowlavi's Masnavi-yi Ma'navi poems. It is kept in Shiraz's Pars Museum and neither the scribe's signature nor the date of composition is available. This manuscript is not included in Mulla Sadra's lists of manuscripts or works.The present study investigated the codicology and the attribution of the script of Mowlavi's Masnavi-yi Ma'navi's selected manuscript to Mulla Sadra Shirazi. Thus, the historical evidence of this manuscript was first discussed and then its script and the visual features were mentioned. The aforementioned manuscript includes selected verses of second to fourth books of Masnavi-yi Ma'navi.This manuscript was written when Mulla Sadra engaged in his studies. The binding date of the current manuscript can be traced back to the late 19th century. Within this time, Mirza Abu-Talib Razavi presented this manuscript to Mutamid al-Dawlah, the sovereign of Fars. During the reign of Farhad Mirza Mutamid al-Dawlah, Mirza Abu Talib Razavi assumed the position of head of the Fars Court of Justice. The additional date of of the beginning note of the manuscript coincides with the reign of Uwais Mirza Ehtesham al-Dawlah, the son of Farhad Mirza, as ruler of Fars. He also held the designation of Mutamid al-Dawlah.

There seems to be an enormous research gap in the study of literary wordpuzzles, which practically covers various areas of inquiry from literary history and investigation into their functions and applications to the revival of manuscript copies and explanation of the rules and procedures of puzzle making. Mīrhusayn Muʿammā’ī Nishābūrī (d. 904/1499), who followed ʿAbd al-Raḥmān Jāmī in composing wordpuzzles and was a prominent puzzle maker of the 9th/15th and 10th/16th centuries himself, wrote a treatise on the rules and procedures of puzzle making entitled Dastūr-i Muʿammā. The treatise, completed in 904/1499, contains 650 literary wordpuzzles composed by the author together with brief notes on puzzle making rules and procedures. More than one hundred manuscript copies of the treatise have been preserved at libraries across Iran and the world. The complexity of the puzzles distinguishes the treatise from other works of the same genre, prompting various literary scholars to write commentaries and provide explanatory notes on the puzzles from its completion in the 10th/16th century to the 12th/18th century. In order to fill part of the research gap and revive an important treatise on word puzzles, Dastūr-i Muʿammā was critically edited on the basis of MS 4495/1 preserved at the Central Library and Documentation Center of the University of Tehran as the base copy, adopting an eclectic method of emendation and providing a systematic method for the explanation and solution of the puzzles.

Anis al-Talebin and Oddah al-Salekin is a precious book written in Persian, but has not been corrected so far. Its value lies in the fact that its writer was a direct student of Khajeh Baha’ al-Din, the establisher of Naqshbandiyeh dynasty. This study examined this book in detail and the concise book of Khajeh Mohammad Parsa. It compared the linguistic and literary features of the two books. This study examined the differenced under four titles: 1. Deletion; 2. Addition; 3. Transposition; 4. Changes and differences in recording words. It showed that the significance of the concise text and examining on is plural: 1) The text is the first one that deals with the life of Khajeh Baha al-Din, the founder of the Naqshbandiyeh, and the author himself closely and directly saw the life of Khajeh Baha al-Din; 2) This work is important in terms of linguistic, literary, historical and social values; 3) The concise version is an independent of the detailed version, so it deserves to be examined as an independent work and be corrected.

Abstract
Anis ol-Arefin (Mathnavi of Nakhoda) is a fictional poem. This mathnavi has been written by Agha Mohammad Hosein Sahib Shirazi and is dedicated to Nakhoda. He composed this verse in 1293 A.H. (during the reign of Nasir al-Din Shah) in his old age and when he was the ambassador of Iran in Bengal, India. The purpose of this study is the linguistic analysis of the poem of Anis al-Arefin based on two existing lithographs of this poem. In addition, this text, apart from the linguistic benefits, has explanations and novelties from a literary point of view. This includes historical information about the Qajar era and the rulers, especially Fath Ali Shah and Naser al-Din Shah and some local border guards of India, geographical information, especially about Shiraz and India, and the birthplace and residence of the poet. Anis al-Arefin is noteworthy, readable, and fresh in terms of folk literature, anecdotes, legends, and parables. In addition, the poet of this poem was a political-literary person. This poem is a unique document in knowing the poet and with it you can get some of his personal and family information and get to know some of the political-historical figures that have not been left in history. Since literary works find meaning in a literary system, we also mentioned the connection of this work with other works, especially Khosrow and Shirin of Nizami, with which the poet of Anis al-Arifin wrote this poem.
 
Introduction 
Anis al-Arefin (Mathnavi of Nakhda) is a romantic poem mixed with mystical and religious topics and sometimes historical-geographic references. This poem, according to its poet, is a real and romantic narration of an adventure between Farrokh (son of Manouchehr, an Armenian ruler from the Hoshang generation) and Golrokh (daughter of Marzban Circassian from the Hormoz generation). Almost no information about Agha Mohammad Hossein can be obtained from the sources, but from the introduction of the poet, one can understand some of the circumstances and aspects of his life. Agha Mohammad Hossein was one of the government officials during the time of Nasir al-Din Shah Qajar (1275-1210) who sent people as political representatives to other countries. He was also sent by the Iranian government to Bengal in India and became the ambassador there for thirty years. Agha Mohammad Hossein heard the story of Anis al-Arefin in the year 1250 A.H. in his youth, from an Armenian priest who came to Shiraz from Isfahan to teach and added to it the words he had heard from others. By composing this verse, Agha Mohammad Hossein tried to imitate Khosrow and Shirin of Nizami.
  
Materials and Methods 
In this analytical-descriptive research, we investigated a folk story in poetry from the Qajar era and discussed various perspectives such as linguistic, historical, geographical, intertextual links, imaginary images, and other side benefits of the book. We had two lithographs of this work with different narratives, based on which we corrected the two editions.
 
Research Searching in Qajar era sources reveals new linguistic, literary, cultural, historical, and geographical aspects. Many parts of the works of this era, especially those that were in the Indian subcontinent, have not been corrected and there is no good print of them. The novelties of the work are as follows:Linguistic novelties: Agha Mohammad Hossein was a Persian-speaking Turkish speaker; therefore, there are many Turkish words in this work. Signs of the influence of dialect, composition, morphological and syntactic novelties, and archaism can also be seen in this text. There are Arabic words and signs of the Arabic language in it. In addition, due to the story axis of this poem, which is taken from folk culture and literature, signs of folk language can also be observed in it.
Literary novelties: Agha Mohammad Hossein was familiar with the works of his predecessors and used them in his poems. Among them are Khosrow and Shirin of Nizami, Golestan and Saadi's sermons, Hafez's Divan, Moluk al-Ajam Hosseini Qazvini’s Al-Mu'jam, and Fayyaz Lahiji’s Sam and Bahram. Another literary novelty of this text is the use of anecdotes, legends, and parables that we did not find elsewhere.
Imagery novelties: In terms of imagery, this text also has novelties, especially in the illustrations and descriptions in which the poet uses all kinds of similes.
Side benefits: This system also has benefits in terms of anthropology and sociology.
 
Discussion of Results and Conclusions 
In the subcontinent of India and Pakistan, there are many works of Persian language and literature that remain unknown and have not been corrected yet. One of these works is a romantic poem titled Anis al-Arefin (Mathnavi of Nakhoda) by Agha Mohammad Hossein Sahib Shirazi (nicknamed Nakhoda, meaning captain). Agha Mohammad Hossein Sahib Shirazi was Iran's ambassador in Bengal, India, for thirty years. This work has novelties in different aspects that have been mentioned in the previous section. It has also other aspects including 1) Personal information about the personal and political life of the poet and his positions and associates, 2) Historical information, especially about the Qajar kings and local rulers of India and referring to some of the historical events of that era and personalities that have sometimes been removed from the pages of history, and 3) Geographical information, especially from Shiraz and India, from the perspective of an observer of Naser al-Din Shah era.

The Treatise of Jami’ al-Hidayah fi ‘Ilm al-Remayah written by Nizam al-Din Ahmad bin Muhammad known as Shuja al-Din Doroodbashi Beyhaqi, which was written in 718 A.H. with subject of shooting and archery techniques, which are arranged in seventeen separate chapters. This Treatise was published for the first time by Daneshpazhooh in 1963 in “Farhang Iranzmin” magazine without correction, editing and research on its text, based on one manuscript he had; while today thirteen manuscripts of this treatise have been registered in different Iranian and foreign libraries. because this treatise has historical and content importance, the authors intend to research on the text, in addition to introducing it, to express the necessity of correcting and edited publishing of this treatise.This research has been done with descriptive-analytical method and using available library resources. Considering that the writer of this treatise was an expert in shooting and archery, the content of the treatise, also the type and style of words and military terms usage in it are significant, and recording theme in dictionaries has a lot of importance to enrich the Persian language in this field; Also, this treatise is complementary to other treatises in this content, which prepares the way for more complete researches in this field. Regardless of the frequent use of special shooting and archery words in it, this treatise is devoid of outstanding linguistic features. Also, the prose of this treatise is eloquent, which in some cases is accompanied by verses from prominent poets of Persian literature.

The compiler of Nahj al-Balāgha, Sharif al-Radi (d. 406 AH), rarely mentioned his sources and most of the contents of this literary work are without mentioning the sources. Nevertheless, the efforts of several contemporary researchers have led to the identification of some sources of Nahj al-Balāgha. The seventy-seventh letter has one of the famous phrases and it is the advice of Imam Ali (a.s.) to Ibn Abbas when he was sent to talk with the Khawarij, which is often cited. In the source studies of Nahj al-Balagha, so far, only some sources have has been recognized, which all were written after al-Radi. The present study, while introducing other sources, first deals with the question of what was the source of Suyuti (d. 911 AH) and why did it was challenged by some researchers? This research shows that the Kitāb al-Ṭabaqāt al-Kabīr of Ibn Sa‘d (d. 230 AH) was most likely a direct or indirect source for Radi. Also, while examining the existing editions of the book and its defects, it is clear that the manuscripts of a part of the book have been unknown until now. So, it was not available to previous researchers and has been neglected. Due to the fact that there are doubts about the attribution of this text to Amir al-Mu’minin, this article has paved the way for further investigation of this issue by introducing the source of Letter 77.

Molla Ahmad Naraghi (died 1244 or 1245 AH) is one of the greatest jurists of Iran in the early Qajar era. In addition to authoring numerous works in jurisprudence and principles of jurisprudence, mainly in Arabic, he also left valuable works in Persian literature and ethics. Molla Ahmad's Me’raj al-Sa’adat, which is a free translation (from Arabic to Persian) of his father Molla Mohammad Mahdi's book entitled Jame’ al-Sa’adat with additions and changes, has a special place among Persian moral books. In addition to the fact that many manuscripts of this book have reached us, it has been printed many times in Lithography and etc. However, there is no edited text of this book based on scientific criteria. The most reliable and famous edition of it was published by Hejrat Publications (without the editor's name) in 1378 "with correction, research, comment and editing". Various faults can be seen in this edition, which shows carelessness in editing and research. In this article, we will criticize this edition from different perspectives of edition, stylistics and the principles of text correction, and we will present our suggestions for its editing.