Khadijeh Kiyani; mohsen mohammadifesharaki
Abstract
Khadijeh Kiyani 1 . Mohsen Mohammadi Fesharaki 1- Ph. D. candidate, Department of Persian Language and Literature, University of Isfahan, Isfahan, Iran.2-Associate ...
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Khadijeh Kiyani 1 . Mohsen Mohammadi Fesharaki 1- Ph. D. candidate, Department of Persian Language and Literature, University of Isfahan, Isfahan, Iran.2-Associate Professor, Department of Persian Language and Literature, University of Isfahan, Isfahan, Iran.Abstract and IntroductionManuscripts are among the most valuable cultural heritage of nations. Dealing with these sources is actually recognizing the identity of a nation and protecting it, and it is a way that leads to the realization of the ideals of that nation. A huge part of our cultural background is locked up in these precious works and is not adorned with the ornament of desire; therefore, the need to revive these texts is obvious to everyone. Shah Daei Allah Shirazi is a mystic of the 9th century AH and one of the successors of Shah Nematollah Vali Kermani. He was engaged in preaching in Shiraz for thirty years. First, he became one of the companions of Sheikh Abu Ishaq Bahrami, then he went to Kerman in order to fulfill his soul and desire to visit Shah Nematollah Vali. He has an honorable position as a poet and a high thought. Among his works, we can mention his Divan, which includes Setteh Masnavis, Sanctums Divan, Import Divan, Export Divan, the new word, the renewed grace. Among his other works are Nasaiem al-Ashar in the description of "Golshan Raz" and Javahar al-Konooz in the description of "Saad al-Din Hamouyeh's quatrains". In addition, he has an apostolate on mystical issues; among them, Osveh-al-Kasveh, an explicit expression, Tohfa Al-Mushtaq, Solveh Al-Qulob. One of the valuable works of Shah Daei Shirazi is his Setteh Masnavis. This book mentions mystical issues, examines the principles and rules of spiritual journey, and describes the stages of Sufism.Methodology.Background and Aim The Setteh Masnavis of Shah Daei was published only once in the year (1339) by the efforts and corrections of Mohammad Dabirsiyaghi, and after that no further corrections were made. In his correction, the late Dabirsiaghi used the copy of the Malek library numbered (4912) with the abbreviation "Mel" and the copy of the Majles library with the abbreviation "Maj", and in both versions, the Masnavi of "The love letter" is incomplete. Also, he mentions the British Museum copy numbered (B.P.5268 MS. Elliot 48) to which the abbreviation "B" has been assigned and mentions it as the most complete and best copy of Shah Daei's collections; and in fact, it is the same version as the Badalian library. Despite the fact that the late Dabirsiaghi saw the British Museum copy and considered it the most complete copy; but unfortunately, it has not been used and it has not been mentioned except for a few cases; however, many of the defects in his edition can be corrected with this edition.Discussion and reviewIn this research, which is the result of the re-correction of " Setteh Masnavis", the reasons for the need to re-correct this work, including the problems related to the correction method, misreading and incorrect reading of the text, neglecting the sources, comparative correction and misappropriation in the text and incorrect selection are examined. It is placed and many examples have been proposed for each title. Another disadvantage of Dabirsiaghi printing is the weakness in providing annotations. In this book, annotations are given in a brief and indicative form at the bottom of each page. What is certain is that not having an authentic version in one's possession, along with irregularity in the method of correction and arbitrary correction, anxiety in choosing the main and replacement version, disregarding external sources and carelessness in editing the text, are the main reasons for the occurrence of these errors and the corrections in Setteh Masnavis.ResultAlthough the correction of Professor Dabirsiaghi's Masnavis of Setteh Shah Daei is very valuable and valid, it is not without the need for correction, revision and correction of defects, and what has been said is only a small part of the errors, misreading and defects introduced, it is valuable in correcting this work. . By confronting the existing versions and studying secondary sources such as cultures, reminders and other works of Shah Daei, we tried to provide the readers with a revised and scientific correction of this work. Relying on these sources, especially the valuable copy of the Badalian Museum (Britain) or the copy of the University of Tehran, many misreading, omissions, and ambiguities can be resolved in the correction of Dabirsiaghi.Keywords: Correction, manuscript, Shah Daei Shirazi, Setteh Masnavis, Dabirsiaghi The application of the result of this research is in the field of expanding scientific publications, and since the text is the foundation of all research in the field of Persian literature, the revival of this work can open the way for many researches in the field of introducing Shah Dai Allah Shirazi and showing the angles He has different opinions and thoughts. The application of the result of this research is in the field of expanding scientific publications and since the text is the foundation of all research in the field of Persian literature. The revival of this work can open the way for many researches in the field of introducing Shah Daei Allah Shirazi and specifying the various angles of his ideas and thoughts. Resources:Izutsu, Toshihiko (1385). Sufism and Taoism, translated by: Mohammad Javad Gohari, Tehran: RozenehTafazoli, Abulqasem (1382). Sama, Tehran: Zaryab- Hafez, Shamseddin Mohammad (2014). The Divan of Hafez Shirazi, edited by: Allameh Mohammad Qazvini, Tehran: Payam edalat.Zarin Koob, Abdul Hossein (1357). Searching in Iranian Sufism, Tehran: Amir KabirAttar, Farodin Mohammad (1386). The tragedy letter, correction and introduction: Mohammadreza Shafiei Kadkani, Tehran speechAttar, Faridin Mohammad (1391). The reminders of the saints, research and correction: Mohammad estalami, Tehran: ZovarAttar, Fariduddin Mohammad (1374). Mantegh al teyr, introduction and correction: Hamid Hamid, Tehran: SenaKilini, Mohammad bin Yaqub (1407 AH). Al-Kafi, correction and research: Ali Akbar Ghafari and Mohammad Akhundi, Volume 4, Tehran: Dar al-Ketab al-Islamiya.Kamali Sarvestani, Kourosh, Encyclopaedia of Fars Historical Works, Shiraz 2014Masoum Alisha, Muhammad Masoum bin Zain al-Abidin (1339). Taraiq al-Haqhayegh, edited by: Mohammad Jaafar Mahjoub, Tehran: nowhereHedayat, Rezaqoli ben Mohammad Hadi (1344). Riaz Al-Arifin reminders, edited by: Mehr Ali Gorgani, Tehran: Nowhere
