The stylistic study of Ma’dan ol-Javaher by Molla Tarzi Dehlavi

Doulat Khan Molla Tarzi Gowalyari or Dehlavi (11th century) is a Persian poet and writer of the Indian subcontinent, whose most important work is the book The Ma’dan ol-Javaher. This work has not been corrected yet and is kept as a manuscript. The subject of this book is moral issues, which Molla Tarzi has expressed in the form of stories. This prose work has been written in seventeen chapters imitating Sa'di’s Golestan. In this book, after praising God and praying for the Holy Prophet are discussed moral and educational issues. In the present study, which has been done in a descriptive-analytical method using library tools.The authors seek to answer how the style of book of the Ma’dan ol-Javaher. The results of the research show that many popular thoughts and street and market words have found their way into the words of Doulat Khan. The existence of Sufi and mystical terms is a sign of Tarzi's interest in mysticism. In the field of language can be seen the use of various Arabic words, ancient compounds and expressions, and ancient grammatical structure. In the literary study of the work, the existence of various imaginary forms, including similes, metaphors, metaphors and Ironies, shows the author's ability to follow Sa'di Shirazi.

There are many Persian manuscripts in libraries and private collections around the world. Despite all the efforts made to identify and revive the written treasures of Iran-Zamin, many of these writings and letters are still unknown. Persian language in Iran and neighboring countries, especially the Indian subcontinent, has been an administrative and official language for many years and people are still interested in it. Sometimes this language was taken by Persian-speaking immigrants to other regions, which was welcomed by the rulers and the people, and new works in Persian were created in these regions.
One of the countries that has a significant part of the Persian versions is the Indian subcontinent. In ancient times, the people of India and Iran had commonalities that can be seen in their language and myths and rituals (Amoozgar, 1994: 48). Much of Ibn Battuta's travelogue is about India and the spread of the Persian language there. The Indian sultans respected the Persian language; For example, Shams al-Din sings a few Persian poems in twenty-seven verses in praise of the Shah and receives a thousand dinars for each verse (Ibn Battuta, 1997: 88(.
The peak of the prevalence of Persian language in the Indian subcontinent is related to the period of Gurkanids, especially Shah Jahan Azam (1628-1659BC). During the Safavid period, many poets and writers went to India from Iran and spread the Persian language in that country, of course, Indo-Iranian scholars were also involved in the development of the Persian language (Fallah, 2009: 92-93).
The migration of writers and poets led to the writing of many literary works in the land of India, which can be seen more in the eleventh and twelfth centuries AH, so that these two centuries are the most fertile period in terms of increasing number of writers and privileges in the style of poets. Persian poetry is known in India (Shafiee Kadkani, 2005: 30). "A writer living in India wants to express more grace and has less to say, or if he has, instead of writing his own words, he has spoken about the wall and has obtained words suitable for his grace sale" (Bahar, 2007: 253). Although Mohammad Taqi Bahar has called these writers bounty sellers, if we look closely at their poems, we find that among the Persian-speaking people living in India, there are also powerful and thematic writers and poets, one of whom is the Gowalyari style.

The method of this research is descriptive-analytical.The theoretical foundations of the research are presented based on stylistic sources and using manuscripts of the work.First, various books about the author of the work;That is to say, Doulat Khan-e Tarzi Gowalyari has been studied, then only his work, The Jewel Mine, has been stylistically analyzed in three intellectual, linguisticand literary fields.

Doulat Khan-e Tarzi Gowalyari or Dehlavi is a Persian poet and writer of the subcontinent, in the 11th century AH. He is the son of Molla Ali Ahmad Fazel (Qatei Heravi, 1979: 63). Anousheh calls him one of the people of Israel (Jews) and says that Tarzi lived during the reign of Jahangir Gurkhani (1605-1628BC), is related to Molla Ali Ahmad Fadhil Ulyasat (alias 1669 BC) and this group, all they are dervishes and guardians of character and good nature (Anousheh, 2001: 1643).
His maternal ancestor was Molla Khajeh Owais Gowalyari, an astronomer and alchemist of the period of Jalal oi-ddin Akbar Gurkhani (1556-1605BC) (Qatei Heravi, 1979: 63-66). His family was educated and literate: "He enjoys his position under Jahangir Khan. His grandfather, Molla Khajeh Owais, was an expert in astronomy and mysterious sciences” (Hadi, 1995: 593).
The author of Tazkeh Rooz Roshan writes about the art and literary talent of Tarzi: One of the works that can be considered as one of the best and most influential works in the field of educational literature is Golestan Sa'di. Herman Ateh believes that Sa'di "is more moderate in his mystical beliefs and makes mysticism exclusively subject to moral goals" (Eteh, 1978: 167) Doulat Khan-e Tarzi wrote the book Ma'dan Al-Javaher in the style of Sa'di Golestan and Henri Mase has also mentioned this issue (Mase, 1990: 341). That is, both its appearance, the story in the story and the structure of the work is similar to Golestan, and in the text we encounter sentences that are similar to Golestan prose: " One day, when Saba's camouflage had made the maidens of Bostan look like all kinds of glorious plants, and the cloud-washing washed the feet of the grass-fed luminaries, he went out to hunt in the desert and meadows.”(Tarzi, 1163, Page 18).
Doulat Khan-e Tarzi lived in the Indian subcontinent and wrote his book in that land. From reading Ma’dan ol-Javaher, we sometimes come across topics and themes that are related to the nature of the Indian region. Doulat Khan-e Tarzi has shown in the Ma’dan ol-Javaher that he has religious, moral, theological and mystical ideas. The beginning of the work is dedicated to the praise of God and the prayers of the Holy Prophet, and then comes the praise of the Prophet (PBUH) and the elders of the religion; then it refers to popular beliefs and so on.
The Jewel Mine is one of the works that has been written about moral issues. As Safa has said; Tarsi's method is such that he first brings anecdotes and categorizes each category of them under moral points (Safa, 1999: 1497). Addressing all the issues raised in this work requires separate research; But in short, we can mention themes such as truth, loyalty, solitude, religion, avoiding slander and lies, justice, contentment, trust, earning lawful sustenance, and so on. Examples of ethical themes in the Ma’dan ol-Javaher are as follows: Enthusiasm: "It is unlikely in the world of enthusiasm that one would give one's sleep to another out of greed for wealth and wealth" (Tarzi, 1163, P. 20).
Generosity: "In the time of Rajah Man, who is famous among the virtuous guilds of ethics, he was a military man whom the eternal craftsman had created for the people and wrote the figures of cream and kindness on his forehead. His nature had arisen to some extent” (ibid., P. 88).Avoiding Miserliness: "Therefore, one should not lose the skirt of generosity and miserliness and should not be surrounded by miserliness" (Ibid., P. 84).Beggar: "You loved the beggar as much as you loved the beggar" (ibid., P. 78). Treasure and snake: "This treasure is neither the trouble of a snake nor the protection of a guard" (ibid, p. 4). Water of life: "He was oblivious to this water of life, every drop of which is worth a thousand eternal lives" (ibid., P. 4).Stranger sciences: "Allameh is a demon who is skilled in the science of ghosts and other alien sciences and brings out the unrepeatable magic every time" (Ibid., P. 73).
Demon: "The demon-possessed and ill-possessed demon ruled this city" (Ibid., P. 73) Fairy: "He thought that the fairy was locked in that dark house" (Ibid., P. 95). In his book, Molla Tarzi Dehlavi also refers to mystical issues and themes, which indicates his familiarity and interest in mysticism. Some of the stories he mentions are mystical and allegorical. The author has spoken about love many times by mentioning love stories. The second chapter of the book of the Jewel Mine is about love and affection and the joining of the true beloved.

Doulat Khan-e Tarzi Gowalyari or Dehlavi is a Persian poet and writer who lived in the 11th century in the Indian subcontinent. The only effectTarzi is called Ma’dan ol-Javaher. The work of this work is in the field of educational literature. This work is written in imitation of Golestan Sa'di and the author tells anecdotes and stories in seventeen chapters. Ma’dan ol-Javaher, like other works of Persian language, has started with the praise of God and the prayers of the Prophet and the Imams. The following results were obtained from the stylistic study of this work: Tarzi pays attention to educational and moral themes, and the author, with a prose mixed with poetry, some of its moral concepts are; Enthusiasm, avoiding theft, justice, chastity, generosity, loyalty, avoiding stinginess and enthusiasm, chivalry, respect for guests, avoiding slander, thanksgiving, etc. Tarzi Gowalyari is interested in mysticism and Sufism and also mentions mystical themes in the margins of the stories.The author has used many similes in the field of imaginary forms, there are additional types of similes and Mersal similes.The author's use of metaphor is such that by reading the book's prose, images and poetic nuances are visualized in the reader's eyes. There are also allusions in this work, and considering that the Ma’dan ol-Javaher is a moral and educational work, and there are some instructive issues behind the allusions.