نشریه پژوهشهای نسخه شناسی و تصحیح متون
سال سوم شماره 1 (پیاپی 5، بهار و تابستان 1403)

In the contemporary world, governance methods and its concept have undergone many changes. Today, governance has changed from a central process to a distributed process and from an independent form to a network form. Resolving social conflicts (avoidance of government), reducing the complexity of governance issues and neutralizing the effect of numerous non-constructive factors, treating the weakness of the culture of participation in society, correcting cognitive biases, compensating for limited resources, moving with the intellectual foundations and value system of the people, role-playing and The ability of international consensus depends on the strengthening of the country's cultural and civilizational foundations, and each of them is possible by strengthening the historical elements of Iranian culture and art. A few examples of the country's facilities for good governance in this field are briefly mentioned. The examples listed in the article indicate the need to deal with the "governance of manuscripts" and to identify and make the cultural capacities of this area more active in different sectors and to optimally organize the capacities for the best use of Iran's rich cultural resources.

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.

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.

Jalal Khaleghi mutlaq has made an exhausting effort in correcting Ferdowsi's Shahnameh, but by recording all the altered versions in the footnotes he has exposed the critical text of the Shahnameh to the criticism and assessment of researchers in the hope that the researchers will criticize this editing in their studies so that the text The Shahnameh is as close as possible to the language of the poet's age. In this research, the analysis of the verses of the sixth book of the Shahnameh, corrected by Khaleghi Mutlaq has been investigated using documentary and analytical-descriptive methods. We have identified nearly 21 cases of printed text recordings that need to be revised and corrected. The corrections proposed in this article show that despite the efforts made in correcting the sixth book, due to the inaccuracy or preoccupation of the scribes in correcting the words, there have been changes in the versions of the Shahnameh and the corrector did not pay enough attention to some of these cases or due to the trust in a special version these mistakes are recorded in the corrected text of the Shahnameh as an original recording. Some corrections suggested in this article show that paying attention to secondary sources such as historical texts and dictionaries of Iranian languages and dialects as well as paying attention to the ideological content of the story's situation is useful and helpful in correcting the text.

In many historical literature periods, heroic and romantic tales are among the most appealing and popular tales, and they also rank among the notable pieces of folklore literature. Numerous of these codices, including both poetry and prose, are still in draft form and have not yet been revised. Due to the significance and intrinsic value of these texts, the purpose of the current study is introducing a new prose version of the Bahram and Golandam narrative. Bahram and Golandam is one of the Persian folklore stories. This story which was among the Iranian stories narrated in traditional home-based schools had gained a lot of popularity. As a result, there are several prose and poem versions of it with some similarities but each with unique characteristics. The version evaluated in the present research is written at the end of one of the authentic versions of Rana and Ziba's poem. it has no date, but it is complete and readable. there are also some verses between the text of the story. according to the language style, this new version of Bahram and Golandam story seems to be antecedent of the version published in adabiate –e-maktab-kaneii iran in terms of time.In this research, in addition to editing and introducing this version, an attempt has been made to evaluate some of its linguistic and contextual characteristics, using a descriptive-analytical and content-based methodology.

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.

The research about some of the common quatrains in Divan-e Kabir indicates that the involvement of such quatrains can be proven based on existing sources, but it is not possible to identify their real and original poets based on the same documents. Common quatrains with unknown poets are quatrains that are mentioned in the early or contemporary prose texts of Rumi, or in poetry collections and safinas without mentioning the poet's name. Out of a total of 96 quatrains of this type, 70 quatrains have been analyzed in this research, of which 42 quatrains are the quatrains that Rumi has quoted from numerous and ancient literary sources that she was familiar with. 12 quatrains are quatrains that Rumi took one verse from the quatrains of earlier poets, and made the other verse hersel. The remaining 16 quatrains also share the same verse with the single verses found in prose texts. However, due to the lack of clarity and lack of access to the other verses of these single verses, we cannot say for sure that Rumi quoted these quatrains completely from other sources, or only one verse of them from others, He quoted and wrote the other verse himself.

Nasab al-Sabiyan Abu Nasr Farahi (d. 640 A.H.) has been one of the prominent educational works in the cultural realm of Iran. Due to the great popularity of this book, various commentaries have been written on it. One of these commentaries, which was written around the 9th century of Hijri, is the commentaries on Nisab al-Sabiyan by Murshiduddin Ali Sifaki Shirazi. Several manuscripts of this description have been identified in different libraries of the world, the oldest of which is kept in the National Library of Turkey. Since this work contains important points about history, geography and Persian literature, its correction can be very valuable. In this research, we try to first examine the various manuscripts of this work and show which manuscripts are more valid. In the next step, we will go to the text of the book and by carefully evaluating it, we will try to present some of the most important literary, historical and geographical achievements of the text to the researchers so that they can use this passage in the researches related to the history and culture of Iran, especially in the ninth century. benefit from it. Our work method will be descriptive-analytical based on manuscripts and other written or printed sources.

Anushirvan Sasani often has a positive image in the stories narrated in Persian poetry and prose texts and is always described as a symbol of justice. However, in one of the Masnavis left over from the last centuries, Anushirvan is not only not just, but also a lustful king who tries to take possession of a chaste married woman by force and coercion. In this work, the pious woman, despite Anushirvan's many insistences, is not willing to go into his solitude. To the extent that out of necessity and in order to get rid of Anushirvan, she plucks out her own eyes and sends them to her, and it is after this incident that Anushirvan takes the path of regret and repentance; To the extent that out of necessity and rejection of Anushirvan, she takes out her eyes and sends them to him, and after that Anushirvan takes the path of repentance.This short poem is the work of an unknown poet named Khalil Shirazi, the oldest manuscript of which dates back to the middle of the 11th century AH and is preserved in the National Library of Iran. Some researchers believe that this Khalil Shirazi is the same Khalil Zargar Rashti, the court poet of Jamshid Khan Ishaqi in the 10th century and the owner of the missing Jamshidname...

Manuscripts are considered to be a lasting and valuable heritage of a nation, and the need to revive and introduce them to the scientific and literary community is very important. Bada'i al-Sana'i written by the eloquent Dasht-Bayazi is one of the early rhetorical manuscripts composed in the 9th lunar century. The author of the work is one of the prominent scientists of the Timurid era and the author of numerous works. In the history of Persian rhetoric, Bada'i al-Sana'i is the oldest source in which the science of meanings is discussed as an independent knowledge. The mentioned work deals with the categories of prosody, originality, meanings, expression and plagiarism in a written and scientific structure. The meanings section of this book (the first page) deals with the prominent industries of the knowledge of meanings in ten chapters. At the beginning of this chapter, rhetoric, eloquence, criteria and their types and the cases that disturb rhetoric have been discussed. Dasht-Bayadi's classification of the axes of knowledge of meanings in Bada'i-al-Sana'i has inconsistencies with the later works. The author has given a precise definition of the industry in question in each of the ten meanings of the meaning and has analyzed its types by citing Persian examples and sufficient explanations. In this article, the author has tried to introduce the work and examine and explain the main lines of Dasht-Bayadi's approach to the knowledge of meanings in the first part of the work.

Junan al-Majanin is written by Qawamuddin Sanjani, a mystic of the 8th and 9th centuries of Hijri, which was written on the subject of mysticism and Sufism. This valuable work is written with a critical approach to Sufism and Sufi beliefs, in four chapters: Beliefs, Imports, Events and Poems. In view of the importance of Junanul Majanin, the present research is based on the descriptive-analytical method, in addition to introducing the work and its existing versions, it also examines its linguistic and literary features. On the other hand, the current research reveals the author's positions on various Sufism issues in the content analysis section. The results of the survey show that Sanjani, like most mystics, took help from famous verses, hadiths, poems and sayings to prove his views. Among the rhetorical features of this work, we can mention: the use of consecutive words, phonology, puns, similes, similes, adaptations (solutions and insertions), glosses and hints. The linguistic features of the text indicate that the prose of the book is older than the author's period. It should be mentioned that seven manuscripts of Junanul Majanin have been identified, which are kept in the libraries of Iran, Turkey, Egypt, Pakistan and England.